FAM, 

PACIf.  IS. 


THE 

ANGLICAN  COMMUNION 
IN  THE  PACIFIC 

NEW  ZEALAND 
MELANESIA 

HAWAIIAN  ISLANDS 

THE  PHILIPPINE  ISLANDS 


Published  by 

THE  DOMESTIC  AND  FORHGN  MISSIONARY  SOCIETY 

281  Fourth  Avenue>  New  York 


PRICE  25  CENTS 


No.  SOU 


The  account  of  the  work  in  the  Hawaiian  and  the 
Philippine  Islands  has  been  prepared  by  the  Edu- 
cational Secretary  of  the  Domestic  and  Foreign 
Missionary  Society.  The  sketches  of  the  work  in  New 
Zealand  and  Melanesia  are  those  published  by  the  Society 
for  the  Propagation  of  the  Gospel  in  Foreign  Parts.  Lon- 
don. England,  and  are  issued  in  this  form  by  permission. 


HISTORICAL  SKETCHES. 


NEW  ZEALAND. 


New  Zealand  lies  nearly  at  the  Antipodes  of  Great  Britain,  and  is 
surrounded  by  the  South  Pacific  Ocean.  Its  three  Islands  extend 
for  1,200  miles.  The  North  Island  is  7°  and  the  South  5°  warmer 
than  Britain.  The  area  of  the  country  is  ro4,ooo  square  miles;  at 
no  point  is  a resident  more  than  seven ty-five  miles  from  the  coast, 
which  fact,  and  the  mountainous  nature  of  the  country  throughout, 
makes  the  whole  land  breezy  and  health-giving. 

The  first  people  to  see,  though  not  to  dwell  in,  the  country  were 
the  Maoris,  a name  meaning  “native.”  These  were  preceded  by 
the  IMorioris,  whom  the  Maoris  drove  before  them,  and  only  a 
remnant  of  the  older  race  is  now  found  in  the  Chatham  Islands, 
By  speech,  colour,  features,  customs  and  legends  the  present  Maori 
race  is  proved  to  be  akin  with  that  section  of  the  Polynesian  people 
who  hailed  from  Haw'aii.  Driven  out  by  want  of  food  and  fierce 
divisions  among  themselves,  they  left  their  isles  of  reef  and  palm, 
and  in  their  double  canoes — sometimes  150  feet  long — they  found 
their  way  to  the  North  Island  ; as  they  approached  they  saw 
the  w’hite  mist  stretching  along  the  breasts  of  the  mountains,  and 
from  this  circumstance  named  their  home — “ Ao  Tea-Roa” — the 
land  of  “ the  long  white  cloud.”  These  Pilgrim  Fathers  of  the 
present  Maori  tribes  soon  spread  themselves  over  both  of  the  main 
islands,  and  were  undisturbed  probably  for  five  hundred  years,  until 
the  first  European — Abel  Tasman,  the  Dutchman — sighted  the 
South  Island  in  1642.  The  natives  resented  his  attempt  at  landing 
and  killed  four  of  his  crew,  and  the  navigator  drew-  away  from  the 
newly-discovered  country  after  naming  it  “ New  Zealand,”  in  honour 
of  his  own  native  land,  Zeeland — land  reclaimed  from  the  sea. 
When  Captain  Cook  re-discovered  New  Zealand  in  1769,  and 
anne.xed  it  to  the  British  Crown,  he  was  able  to  talk  with  the  ^laoris 
through  the  Tahitian  interpreter  whom  he  had  brought  with  him, 
and  in  this  way  much  bloodshed  was  saved. 

When  the  missionaries  were  first  brought  into  contact  with  these 
Maoris  the  latter  were  found  to  have  a splendid  physique,  many 
tribes  standing  six  feet  in  height,  with  corresponding  lithness  and 
agility.  To  this  was  allied  mental  power  much  beyond  the  average  ; 
this  was  kept  in  play  by  frequent  discussions  at  their  communal 
gatherings,  when  all  matters  concerning  each  tribe  were  eloquently 
handled  with  the  chief  as  chairman.  Alongside  of  this  was  the 
degrading  practice  of  cannabalism,  which  was  not  confined  to  eating 
their  own  fellow-tribesmen,  whom  they  fought  and  captured,  but 
extended  to  Europeans  who  invaded  their  territory  or  broke  their 
sacred  laws.  In  their  religious  cult  they  very  much  resembled  the 
Shintoists  of  Japan,  their  distinguished  ancestors  being  held  in  the 
(2,000/0. 3741) 


The 

Country. 


The 

Maoris. 


Maori 

Qualities. 


2 


Missionary 

Work. 


Marsden. 


Darwin’s 

Testimony. 


highest  honour,  and  their  rude  carvings  and  grotesque  customs  were 
intended  to  keep  the  memories  of  these  former  leaders  alive  and 
green.  By  the  heathen  Maoris  everything  was  invested  with  super- 
natural power,  and  every  circumstance  of  their  lives  was  supposed 
to  be  directed  by  an  ever-active,  ever-present  divine  agency.  They 
had  their  Gods  of  the  day  and  of  the  night,  as  well  as  the  various 
powers  dwelling  between  the  earth  and  the  heaven.  But  it  was 
their  departed  ancestors  whom  they  worshipped  and  consulted  most 
on  matters  of  grave  im.portance,  and  the  “ Atua”  (God)  was  supposed 
to  answer  in  a mysterious  sound — half  whisper,  half  whistle.  (See 
the  late  Sir  G.  Grey’s  “ Myths  of  the  Maoris  ”). 

The  evangelization  of  this  powerful  race  is  a story  of  wonderful 
interest.  It  begins  with  Samuel  Marsden,  who  was  the  chaplain  of 
the  penal  establishment  of  Paramatta,  near  Sydney.  Through  the 
whaling  trade  Marsden  had  met  some  of  the  Maoris  from  New 
Zealand,  and  was  much  impressed  with  their  intellectual  capacity, 
and  conceived  his  design  to  evangelize  their  race  at  the  earliest 
opportunity.  On  visiting  England  shortly  after,  Marsden  put  the 
matter  before  the  Church  Missionary  Society.  His  project  was 
warmly  received,  and  Marsden  himself  bidden  to  choose  his  men  and 
to  become  leader  of  the  new  movement.  This  was  done  with  all  speed, 
and  on  the  return  voyage  Marsden  found  on  board  his  ship  a young 
Maori  Chief — Ruatara — whose  story  of  cruel  treatment  not  only 
deepened  his  desire  to  begin  the  intended  missionary  work,  but 
whose  services  were  at  once  enlisted  as  Marsden’s  trusted  companion 
and  valued  interpreter.  At  length,  in  spite  of  enormous  difficulties, 
Marsden  and  Ruatara  landed  at  Rangihoua,  in  the  Bay  of  Islands, 
and,  on  Christmas  Day,  1814,  held  a service  which  will  long  be 
memorable,  and  which  deserves  to  be  recalled  in  the  pioneer’s  own 
words  : “A  very  solemn  silence  prevailed.  I began  the  service  by 
singing  the  Old  Hundreth  Psalm,  and  felt  my  very  soul  melt  within 
me  when  I viewed  my  congregation  and  considered  the  state  they 
were  in.  I preached  from  the  words,  ‘ Behold,  I bring  you  good 
tidings  of  great  joy.’  ...  In  this  manner  the  Gospel  has  been 
introduced  into  New  Zealand,  and  I fervently  pray  that  the  glory  of 
it  may  never  depart  from  its  inhabitants  till  time  shall  be  no  more.” 
Very  slow  indeed  was  the  progress  at  first,  and  it  was  not  till  1825 
that  the  first  baptism  took  place.  The  coming  of  new  workers, 
however,  soon  put  a new  aspect  on  the  scene.  Under  the  burning 
devotion  and  resolute  leadership  of  the  Rev.  Henry  Williams  and 
his  equally  zealous  brother,  the  Rev.  William  Williams,  afterwards 
the  first  Bishop  of  Waiapu,  a great  forward  movement  took  place. 
Impartial  and  significant  testimony  to  this  progress  is  found  in 
Mr.  Charles  Darwin’s  “ Voyage  of  the  Beagle.”  Visiting  the 
Mission  Station  at  Waimate,  the  great  naturalist  thus  records  his 
impressions : “ All  this  is  very  surprising  when  it  is  considered  that 
five  years  ago  nothing  but  the  fern  flourished  here.  Native  work- 
manship, taught  by  the  missionaries,  has  effected  the  change.  The 
lesson  of  the  missionary  is  the  enchanter’s  wand.  When  I looked 
at  the  whole  scene  I thought  it  admirable.”  Writing  to  a friend  in 
England  in  the  same  year — 1835 — the  same  observer  remarked  : 
“ Several  young  men,  redeemed  by  the  missionaries  from  slavery. 


3 


were  employed  upon  the  farm  . . . and  to  think  that  this  was  in  the 
centre  of  cannabalism,  murder  and  of  other  atrocious  crimes.  . . . 

I took  leave  of  the  missionaries  with  thankfulness  for  their  kind 
welcome  and  with  feeling  of  respect  for  their  gentlemanlike  and 
upright  characters.  ...  It  would  be  difficult  to  find  a body  of  men 
better  adapted  to  the  high  office  which  they  fill.”  From  his  busy 
chaplaincy  at  Paramatta,  Samuel  Marsden  continued  to  watch  and 
direct  the  evangelizing  work  in  New  Zealand,  and,  notwithstanding 
his  countless  duties,  he  managed  to  pay  as  many  as  seven  visits  to  the 
field  he  loved  so  well.  On  the  last  occasion  he  was  seventy-two, 
and  though  bowed  down  with  bodily  infirmity,  his  spirit  was 
unsubdued.  He  was  carried  in  a litter  from  one  mission  station  to 
.another,  receiving  the  loving  gratitude  of  thousands  of  his  children. 

He  returned  to  Sydney  only  to  die,  his  last  words  showing  how 
dearly  he  loved  the  land  where  beneath  the  southern  cross  he  had  so 
surely  planted  the  Cross  of  the  Redeemer. 

From  the  north  the  wave  of  transforming  influence  made  its  Hadfleld. 
way  southward.  A.  young  native  chief — -Ripahau — was  one  of  its 
heralds.  Travelling  from  the  Bay  of  Islands,  young  Ripahau 
reached  Otaki,  thirty  miles  from  Wellington,  where  a notorious 
man-eating  chief  named  Te  Rauparaha  had  his  home.  The  son  of 
this  chief  became  greatly  excited  over  the  news  brought  by  his 
cousin,  Ripahau,  concerning  the  ideas  and  ways  of  the  missionaries. 

He  was  already  losing  faith  in  the  cruel  practices  of  his  father,  and 
he,  with  another  young  chief — Te  Whiwhi — were  eager  for  a 
change  of  thought  and  conduct.  In  God’s  good  providence 
Ripahau  had  brought  with  him  a copy  of  the  Prayer-book  in  Maori. 

The  three  boys  were  soon  joined  by  seven  others,  and  they  vied 
with  each  other  in  learning  to  read  and  in  committing  texts  of 
scripture  to  memory.  To  add  to  their  interest  and  enthusiasm  a 
fragment  of  St.  Luke’s  Gospel  had  been  brought  to  them  by  some 
visitors:  but  meeting  with  much  opposition  from  some  of  their 
people,  the  two  young  chiefs  took  Ripahau  with  them  to  the  Island 
-of  Kapiti.  Here  they  studied  the  Prayer-book  and  the  stray  leaves 
of  the  third  Gospel  with  renewed  vigour.  They  were  seized  with 
an  eager  desire  to  have  a living  teacher  in  their  midst.  In  spite  of 
the  old  warrior’s  remonstrances,  and  notwithstanding  that  a 
■distance  of  300  miles  intervened  between  them  and  the  missionary, 
the  two  set  out  for  Waimate,  and  laid  their  request  before  the  Rev. 

H.  Williams.  A firm  refusal  had  to  be  made ; no  missionary 
■could  be  spared  for  the  south  ; but  their  desire  was,  nevertheless,  to 
be  gratified.  The  Rev.  Octavius  Hadfield  had  recently  arrived 
from  England  in  broken  health,  but  hearing  of  the  demand  for  a 
teacher  said — “ I will  go  ; I may  as  well  die  there  as  here.”  The 
authorities  thought  the  step  imprudent,  but  he  begged  earnestly  to 
go,  and  in  November,  1839,  he  arrived  at  Otaki,  where  he  was 
destined  to  do  signal  and  lasting  work.  His  first  task  was  to 
secure  the  goodwill  of  the  stern  Te  Rauparaha.  By  Christian 
tact  and  skill  this  was  done  so  effectually  that  in  due  course  the 
chief  gave  the  site  on  which  the  present  Christian  Church  was 
built.  When  a visitor  to  this  centre  of  Christian  influence  asked 
why  the  effigy  of  Te  Rauparaha  was  placed  outside  the  Church, 


4 


Selwyn. 


this  was  the  answer  : “ Though  the  chief  favoured  the  work  of  the 
missionary  he  never  became  a Christian,  and  hence  his  surviving 
people  placed  his  monument  outside  the  consecrated  ground.”  The 
evangelistic  work  accomplished  by  Hadfield  in  and  around  Otaki 
reads  more  like  romance  than  sober  reality.  Tribes  and  peoples, 
long  known  for  their  savage  customs,  received  the  new  faith  with 
enthusiasm.  To  Hadfield’s  honour  it  must  be  said  that  he  was  the 
means  of  averting  the  massacre  of  the  new-white  settlers  at 
Wellington.  Incensed  by  a neighbouring  chief- — Te  Rangitaake- — 
Te  Rauparaha  had  made  up  his  mind  to  wipe  out  the  pioneer 
settlement,  but  Mr.  Hadfield  assuaged  his  anger  and  averted  the 
calamity.  In  1865  the  mission  station  was  in  great  danger  from 
the  savage  fanaticism  called  Hauhauism,  a mixture  of  Judaism, 
Roman  Catholicism  and  political  hatred  of  the  English.  A 
missionary — Mr.  Volkner — had  been  murdered  at  Opotiki,  and  his 
flesh  roasted  and  eaten.  Hadfield  and  his  people  had  been 
threatened  with  a similar  fate  ; but,  when  urged  to  flee  from  his 
post,  Hadfield  said,  “ I am  ready  to  lay  my  bones  here;  nothing  shall 
induce  me  to  leave  my  post  ” — a brave  resolve,  which  not  only  served 
to  endear  him  to  his  people,  but  helped  to  keep  them  so  firm  in  the 
Christian  faith,  that  the  new-fangled  cult  took  no  root  amongst 
them.  At  this  time  in  his  career  and  for  many  years  afterwards 
Mr.  Hadfield  had  such  spells  of  serious  illness  that  Selwyn  and 
others  regarded  each  farewell  as  a final  one.  To  him  belonged  the 
unique  distinction  of  being  the  first  deacon  and  priest  ordained  in 
the  Antipodes  (by  Bishop  Broughton)  as  he  was  also  the  first 
Bishop  consecrated  without  the  royal  mandate.  The  Church  of 
New  Zealand  owes  very  much  to  Hadfield  in  his  various  capacities 
of  priest,  archdeacon,  bishop  and  primate.  His  long  career — 
from  1837  to  igOi). — coincides  with  the  planting,  organization  and 
development  of  the  Provincial  Church  in  which  he  was  so  eminent 
and  so  strenuous  a worker. 

In  1841,  George  Augustus  Selwyn  entered  upon  his  task  as  the 
first  Bishop  and  Primate  of  New  Zealand.  Only  a few  striking 
episodes  of  his  colonial  career  can  here  be  adduced,  and  only  so  far 
as  they  bear  on  the  expansion  and  consolidation  of  the  New  Zealand 
Provincial  Church.  Of  Selwyn  it  may  be  said  what  was  said  of 
Theodore  : “ He  found  [New  Zealand]  a mission  station  : he  left  it 
an  organized  Church.”  It  was  a remarkable  circumstance  that  a 
Maori  lad  was  an  unexpected  passenger  when  Selwyn  was  on  his 
long  voyage  to  New  Zealand.  His  name  was  Rupai.  He  had  been 
for  two  years  a scholar  at  Battersea,  under  Dr.  K.  Shuttleworth. 
Rupai  became  a living  dictionary  and  grammar  to  the  Bishop,  wdio 
made  such  progress  under  his  boy  teacher  that  at  the  end  of  the 
voyage  he  would  catechize  him  in  his  own  language.  It  was  a 
delightful  surprise  to  the  Maoris  to  find  their  Bishop  able  to  preach 
to  them  in  their  own  tongue.  In  other  ways  the  Bishop  acquired 
great  influence  over  his  aboriginal  people.  His  walking  powers, 
his  navigating  skill,  his  swimming  dangerous  rivers  : all  these 
filled  them  with  profound  respect  for  the  man.  On  one  occasion 
the  Bishop  was  annoyed  with  the  laziness  of  a Maori  boatman  who 
was  pretending  to  scull  the  Bishop  down  the  Waikato,  the  Bishop 


5 


being  intently  engaged  upon  his  correspondence,  Hearing  the 
native  mutter  in  his  own  language:  “If  he  were  not  the  Bishop 
I would  go  for  him,  “ Selwyn  ordered  the  canoe  to  the  bank,  where 
stripping  himself  of  all  that  was  episcopal,  he  stood  as  a man,  saying: 
“ the  Bishop  lies  there,”  pointing  to  the  clothes,  “here  is  the  man  : 
come  on  ! ” The  man  did  not  comply,  but  instantly  renewed  his 
rowing  with  unwonted  vigour.  Sir  George  Grey,  the  then  Governor 
■of  New  Zealand,  told  the  following  incident : — Sir  George  and  Selwyn 
were  resting  one  Easter  morning,  and  the  post  having  arrived,  the 
Bishop  was  soon  heard  sobbing  like  a child.  Being  asked  the  reason, 
he  told  Sir  George  that  news  had  come  of  the  death  of  the  first 
Maori  convert.  “ But  surely  you  should  rather  rejoice  over  such  an 
event,  for  think  of  that  saintly  spirit  carrying  the  good  news  to  the 
Angels  in  Paradise,  and  being  the  first-fruits  of  a glorious  harvest  yet 
to  come ! ” The  Bishop  at  once  acquiesced  in  the  mild  rebuke, 
dried  his  tears,  and  became  more  devoted  than  ever  to  the  work  of 
conversion  amongst  the  brown-skinned  people.  How  these  had 
learned  to  love  and  revere  him  is  seen  in  the  sorrowing  words  with 
which  they  parted  from  him  in  1868:  “Salutations  to  you  and  to 
Mother  (Mrs.  Selwyn).  We  rejoiced  when  you  came  to  us  : we  are 
in  grief  at  your  leaving  us,”  and  much  more  to  the  same  effect. 
That  this  affection  was  not  temporary  is  proved  by  the  fact  that 
when  two  Maori  chiefs  visited  England  only  a few  years  ago,  their 
first  question  was  : “ Where  is  the  grave  of  the  Pikopo  (the  Bishop)  ? ” 
At  the  earliest  possible  opportunity  the  two  made  their  way  to 
Lichfield  Cathedral,  and  in  front  of  the  beautiful  recumbent  effigy 
■erected  to  Selwyn’s  memory,  the  chiefs  knelt  down  with  every  sign  of 
true  affection  and  devotion.  This  warmth  of  grateful  feeling  towards 
the  Bishop  was  matched  by  the  Bishop’s  an.xious  and  loving  regard 
for  them.  It  is  well  known  that  while  the  Bishop  was  strenuously 
discharging  his  duties  as  an  English  diocesan,  he  was  often  heard  to 
say:  “ ^ly  heart  is  in  New  Zealand  ! ” and  on  his  dying  bed  his  last 
words,  as  he  thought  of  those  who  had  fallen  away,  were  in  Maori  : 
“,\h,  but  they  will  come  back,  they  will  come  back  ! ” 

We  may  now  gather  up  some  of  the  spiritual  results  of  the  work 
done  amongst  this  interesting  race.  From  the  latest  figures 
obtainable  this  is  how  matters  stand  at  the  present  moment.  The 
distribution  of  the  ^laori  population  among  the  several  dioceses  is, 
in  round  numbers,  as  follows  : in  Auckland,  20,000  ; in  Waiapu, 
14,500;  in  Wellington,  6,000;  in  the  three  southern  dioceses 
altogether,  2,500.  Of  these,  17,700  are  churchmen  ; 9,500  belong 
to  other  missions,  leaving  a remainder  of  13,300,  amongst  whom 
are  about  2,500  Mormons.  .Apart  from  the  support  of  several 
missionaries,  the  Church  Missionary  Society  has  now  withdrawn 
its  financial  aid  from  the  noble  evangelistic  enterprise  which  it 
initiated,  and  which  it  prosecuted  with  great  zeal  for  so  many 
years.  The  present  Bishop  of  Auckland — Dr.  Neligan — has  thrown 
himself  into  this  pressing  work  with  zeal  in  his  pastoral,  dated  Lent, 
1904.  He  says:  “The  present  prospects  of  the  Maori  Mission 
were  never  brighter.  The  prospect  of  appointing  native  assistant 
superintendents  is,  in  itself,  a matter  for  thanksgiving.  But  in  the 
Waikato  and  Taranaki  archdeaconaries  God  has  ‘opened  the  door’ 


Results. 


6 


Native 

Training 

College. 


Maori 

Missions. 

Finance. 


in  a wonderful  manner.  The  future  is  full  of  hope  ; but,  if  we  are 
to  ‘ inherit  the  land  ’ for  our  Saviour,  we  must  go  forward.  In  this 
diocese  there  are,  roughly  speaking,  20,000  Maori  people.  Of 
these  20,000,  12,000  acknowledge  the  Christian  Faith.  Of  those 
12,000,  7,000  belong  to  the  Church  of  this  Province,  and  5,000  are 
divided  between  the  Church  of  Rome  and  the  \\'esleyans ; the 
former  having  a Mission  on  the  Hokianga,  the  latter  on  the 
Kaipara  chiefly.  We  do  not  clash  in  any  way.  We  observe  the 
comity  of  missions.  But  there  are  left  8,000  non-Christians  of  the 
Maori  people,  chiefly  in  the  \\'aikato  and  Taranaki  archdeaconries. 
For  their  evangelization  this  diocese  is  mainly  responsible.  We 
must  ‘ go  forward  and  inherit  the  land.’  I intreat  your  help  both  in 
prayer  and  alms  for  the  Maori  work.  The  financial  needs  can 
easily  be  discharged  by  us,  if  we  resolve  to  share  in  bearing  each 
others  burdens.  I do  not  want  you  to  limit  your  sympathy  to  the 
Maori  work  ; but  I do  plead  with  you  to  join  with  us  in  the 
privilege  of  strengthening  those  who  do  believe,  and  of  winning 
back  to  the  true  Faith  our  fellow  citzens  in  whose  country  we 
dwell.”  The  same  Bishop,  with  Mrs.  Neligan’s  hearty  co-operation, 
has  initiated  a Girls’  High  School  for  Maoris  in  Auckland  City,  and 
though  the  beginning  is  at  present  small,  it  fills  and  supplies  a need 
that  was  much  felt. 

From  the  first  the  need  of  training  Maori  converts  to  become 
the  priests  and  teachers  of  their  own  people  has  been  steadily  kept 
in  view.  As  far  back  as  1876  se^-en  ordained  native  clergy  met  at 
the  house  of  the  late  Bishop  of  Waiapu  at  Napier.  From  that  time 
increasing  attention  has  been  paid  to  this  subject,  and  at  the  present 
time  Te  Rau  College  at  Gisborne  is  the  recognized  centre  for 
training  native  candidates  for  the  ministry.  The  Rev.  F.  W. 
Chatterton  is  the  Principal.  Since  1883,  when  the  college  was 
started,  eighty-two  students  have  had  their  names  on  the  books, 
and  forty-one  of  these  have  been  ordained  ; thirty-two  are  still  on 
the  active  list.  The  college  is  under  the  charge  of  the  New 
Zealand  Trust  Board,  which  holds  properties  handed  over  to  it  by 
the  C.M.S.,  amounting  to  about  /^goo  per  annum,  and  appropriated 
to  the  maintenance  of  the  college.  While  Te  Rau  College  is  devoting 
itself  to  the  spiritual  training  of  the  future  clergy,  the  Te  Aute 
College,  near  Napier,  is  giving  a high-class  secular  education,  and 
many  of  its  students  have  done  credit  to  themselves  and  their 
institution  at  the  teaching  colleges  of  the  New  Zealand  University. 
Incidentally  it  may  be  said  that  the  New  Zealand  Education 
Department  provides  a capital  education  for  all  the  Maori  children 
free  of  cost. 

The  cost  of  the  various  Missions  amongst  the  native  population 
is  nearly  ;^5,ooo  per  annum.  This  includes  ;^6oo  given  by  the 
C.M.S.  for  stipends  to  white  clergy,  who  joined  the  mission  before 
1882.  £1,1^00  comes  from  endowments'.  This  leaves  /”3,ooo 

yearly  required  for  present  needs,  to  say  nothing  about  help  for 
extending  the  work.  How  is  this  ^'3,000  obtained?  First,  the 
Mauris  have  helped  ; since  1850  the  native  chiefs  have  given  over 
^100,000  for  religious  and  educational  endowments.  In  one  diocese 
alone  they  have  also  built  forty  churches,  and  on  them  falls 


7 


everywhere  the  duty  of  keeping  up  these  churches  and  of  meeting 
local  expenses.  The  natives  are  helping  by  contributing  directly 
to  the  support  of  their  clergy,  and  this  to  an  increasing  extent, 
for  while  in  1898  the  Maori  churchmen  only  gave  ^^125,  for  the 
year  1902  they  contributed  /"i,348.  It  is  onl}' recently  that  English 
churchmen  resident  in  the  colony  began  to  realize  the  responsibility 
for  making  fuller  spiritual  provision  for  the  aboriginals  in  their 
midst.  The  late  Sir  William  Martin,  the  first  Chief  Justice  of 
New  Zealand,  left  a legacy  of  ;^i,9oo  to  be  invested  for  increasing 
the  stipends  of  the  Maori  clergy.  Various  resolutions  of  the 
General  Synod  have  urged  that  attention  should  be  given  to  this 
matter.  At  length,  the  Church  in  New  Zealand  has  begun  to 
regard  mission  work  amongst  the  aboriginals  as  its  own  specific 
responsibility,  and  it  is  now  usual  to  set  apart  one  Sunday  in  the 
year  on  which  the  offertories  and  collections  are  devoted  to  this 
object.  Quite  lately  the  familiar  plan  of  deputations  has  been 
adopted.  Two  native  priests — the  Revs.  Nikora  Tautau  and 
F.  .\.  Bennet  have  made  the  tour  of  the  dioceses  with  satisfactory 
results.  Nearly  ^3,000  is  now  annually  raised  by  English 
churchmen  in  the  colony  for  this  local  Mission.  Much  may  be 
expected  from  a new  movement  which  has  sprung  up  amongst  the 
Maoris  themselves,  and  which  has  received  the  name  of  “ The 
Young  Maori  Party.”  The  Rev.  F.  A.  Bennet  (a  native  priest) 
thus  describe  its  aim  : “ We  have  sent  men  to  your  schools  and 
educated  them  to  be  solicitors,  clergymen  and  clerks.  Once  a 
year  the  members  of  this  association  meet  to  lay  down  principles  of 
co-operative  action,  and  though  the  movement  is  only  eight  years 
old  it  has  already  influenced  the  Church,  the  Government  and  the 
Maori  people. 

The  pakeha  (white  man)  would  do  well  to  strengthen  our 
hands  in  every  way,  seeing  that  we  are  trying  to  improve  the 
social  conditions  of  the  Maori,  to  get  rid  of  pernicious  customs, 
aboriginal  and  introduced,  and  to  improve  their  amusements.” 
Amongst  other  things  this  party  is  encouraging  better  attendance  at 
the  free  Government  Schools.  There  are  now  4,000  children 
receiving  gratuitous  education  in  106  schools  provided  by  the 
Government.  These  schools  take  them  to  the  fourth  standard  ; 
the  cleverest  are  drafted  into  Secondary  Schools,  and  some  pass 
into  the  University.  Maori  students  may  be  seen  receiving  their 
degrees  side  by  side  with  the  colonial  young  men  and  women,  and 
many  have  entered  upon  professional  careers.  Out  of  the  present 
population  of  43,000  natives,  17,000  are  churchmen,  and  there  are 
over  fifty  ordained  native  clergy.  The  race  is  no  longer  diminishing. 
Sixty  years  of  evangelizing  and  civilizing  work  has  wrought  a 
revolution  in  the  ferocious  habits  of  the  people,  and  the  two  races 
are  now  mingling  amicably  together,  dividing  and  enjoying  the  fair 
land  between  them. 

We  may  now  concentrate  our  attention  on  the  arrival  and 
settlement  of  English  Colonists  and  the  consequent  growth  of  church 
organization.  The  year  1840  is  a memorable  one  in  the  history  of 
the  Colony.  In  iNIay  of  that  year  British  Sovereignty  over  the 
Islands  was  proclaimed  by  the  first  Governor,  Captain  Hobson.  In 


The  young 

Maori 

Party. 


Coloniza- 

tion. 


8 


The  first 
Capital. 


Church 

Organiza- 

tion. 


Church 

Govern- 

ment. 


the  same  year  the  famous  Treaty  of  Waitangi  was  made  with  the 
principal  Maori  chiefs ; by  this  treaty  the  natives  accepted  the 
Queen  as  their  Sovereign,  on  the  condition  that  their  ownership  of 
their  lands  was  granted  to  them.  And  in  the  same  year  the  first 
body  of  emigrants  arrived  at  Port  Nicholson,  and  founded  what  is 
now  known  as  the  City  of  Wellington.  In  the  same  year — 1840 — 
Governor  Hobson  decided  that  his  capital  should  be  in  the  north  of 
the  North  Island,  on  the  Waitemata  river,  already  called  Auckland 
and  known  by  that  name  ever  since.  Situated  on  a narrow  isthmus, 
it  has  every  convenience  for  shipping,  and  for  natural  beauty  it 
stands  without  a peer  amongst  the  New'  Zealand  cities.  Its  chief 
street  is  Queen  Street.  From  the  Botanical  Gardens  there  is  an 
entrancing  view  of  the  Island  of  Kawau,  once  the  residence  of  Sir 
George  Grey,  and  of  the  Island  of  Rangitoto — so  named  for  its 
blood-red  appearance  at  the  time  of  sunset. 

Side  by  side  with  their  colonizing  movement,  and  arising  out  of  it 
was  the  eager  desire  on  the  part  of  many  English  churchmen  to  see 
a branch  of  the  Church  at  home  planted  in  New'  Zealand,  whose 
work  should  be  to  mould  both  races  into  one,  but  specially  to  care 
for  the  white  settlers  w'ho  had  been  reared  in  the  old  land. 

Bishop  Selwyn  w'as  consecrated  on  Sunday,  October  17th,  1841, 
in  Lambeth  Palace  Chapel,  at  the  age  of  33.  He  was  the  Bishop 
of  the  whole  of  New'  Zealand,  and  from  the  time  he  commenced  his 
work  in  that  country  in  the  May  of  the  following  year,  he  set 
himself  to  the  task  of  organizing  not  merely  a diocese  but  a province. 
The  new  Bishop  asked  the  S.P.G.  to  entrust  him  with  an  annual 
grant  for  the  purpose  of  endowment,  in  preference  to  giving  annual 
salaries  for  clergymen.  “ What  I most  of  all  deprecate,”  he  said, 
“ is  the  continuance  of  annual  salaries,  which  leave  a Church  always 
in  the  same  dependent  state  as  at  first,  and  lay  upon  the  parent 
Society  a continually  increasing  burden.”  The  force  of  this  statement 
may  be  seen  by  a comparison  of  two  parts  of  the  Mission  Field. 
In  New  Zealand,  where  the  Colonial  Church  has  been  formed  mainly 
on  the  endowment  system,  no  one  station  has  received  a grant  from 
the  Society  for  more  than  thirty  years.  In  North  America,  where 
the  other  system  has  prevailed,  there  are  still  Missions,  which  100 
to  150  years’  continuous  assistance  has  not  rendered  self-sup- 
porting. The  funds  placed  at  Bishop  Selwyn’s  disposal  by  the 
Society  enabled  him  to  take  with  him  from  England  four  clergymen, 
three  candidates  for  Holy  Orders,  and  two  school  teachers,  as  well 
as  to  proceed  at  once  with  the  purchase  of  land  for  endowment. 

In  the  year  1857,  the  Bishop  of  New  Zealand  summoned  a 
Conference  of  Bishops,  Clergy  and  Laity  to  meet  at  Auckland  for 
the  purpose  of  framing  a Church  Constitution.  The  body  consisted 
of  the  two  Bishops  (New  Zealand  and  Christchurch),  eight  Clergy 
and  seven  Laity,  the  clerical  and  lay  members  having  been  selected, 
as  far  as  practicable,  on  a representative  basis.  At  length,  on 
June  13th,  a day  much  to  be  remembered  in  the  annals  of  the 
Church  of  New  Zealand,  the  Conference  put  forth  the  Constitution 
itself.  It  will  be  well  to  add  here  some  particulars  respecting  the 
self-government  of  the  Church  in  New  Zealand.  The  unit  is  the 
Parish  Vestry.  The  members  of  this  are  elected  by  churchmen 


9 


whose  names  are  on  the  parish  register.  Any  churchman 
who  signs  the  declaration  at  the  age  of  twenty-one — “ I hereby 
declare  that  I am  a member  of  the  Church  of  England  ” — is 
entitled  to  vote  for  vestrymen  and  entitled  also  to  sit  on  the 
Vestry.  Their  names  form  the  parish  register.  The  Vestry  at 
Easter  elect  four  nominators,  who,  with  four  appointed  by  the  yearly 
Diocesan  Synod  form  the  Board,  who  on  the  vacancy  in  parish  elect 
the  parish  priest.  The  Bishop  does  not  sit  on  this  Board,  but  has 
the  right  to  veto  the  nomination  if  necessary.  The  same  Vestry  elects 
one  or  two  parishioners  to  represent  the  parish  in  Diocesan  Synod. 
Each  licensed  priest  is  ex-officio  a member  of  this  Synod.  With  the 
Bishop  as  President  of  the  Synod,  all  three  orders  of  the  Church  are 
thus  represented,  and  no  resolution  or  statute  is  binding  which  has 
not  been  passed  by  a majority  of  each  order.  The  Diocesan  Synod 
elects  its  own  Bishop  subject  to  the  approval  of  the  General  Synod. 
This  General  Synod  meets  only  once  in  three  years,  and  is  composed 
of  all  the  Bishops  ex-officio,  and  a Bishop  elected  by  the  Synod  is 
Primate  till  his  death.  To  this  General  Synod  the  clergy  elect  three 
of  their  numbers  from  the  diocese,  and  the  laity  do  the  same — this 
body  has  thus  its  three  orders,  and  all  laws  passed  by  this  body  must 
obtain  a majority  in  each  order.  So  the  Church  of  the  Province  of 
New  Zealand  is  thus  representative.  The  constitution  has  been 
copied  by  Australia,  Canada,  South  .Africa  and  Ireland,  with  slight 
modifications  in  detail. 

Owing  to  the  deficiency  of  geographical  knowledge  in  the 
Colonial  Department,  the  Bishop  of  New  Zealand  was  invested  with 
the  spiritual  charge  of  the  Islands  of  Alelanesia.  .And  when  taking 
leave  of  Archbishop  Howley  at  Lambeth,  he  was  charged  by  him 
to  do  what  he  could  to  e.vtend  the  knowledge  of  the  Gospel  to  these 
scattered  Islands  of  the  Pacific.  We  have  already  seen  something 
in  this  sketch  of  the  Bishop’.s  efforts  in  the  direction  of  Missionary 
work  amongst  the  Maoris  in  his  own  country.  Filled  from  the  very 
outset  with  the  conviction  that  the  Church  in  New  Zealand,  if  she 
was  to  be  a living  branch  of  the  Catholic  Church,  must  be  a 
Missionary  Church,  and  shirking  no  duty,  even  if  unintentionally 
thrown  upon  him,  Bishop  Selwyn  started  upon  his  first  Missionary 
tour  in  Alelanesia.  First  of  all  in  H.AI.S.  “ Dido,”  then  in  his 
own  little  Mission  yacht  “ A'ndine,”  which  in  course  of  time  gave 
way  to  the  “ Southern  Cross,”  he  carried  out  these  Missionary 
tours  amongst  the  Islands,  until  at  length,  in  i86i,  he  had  the 
supreme  happiness  of  handing  over  the  charge  of  this  part  of  the 
work  to  his  son  in  the  faith,  John  Coleridge  Patteson,  who  was 
consecrated  first  Bishop  of  Melanesia.  And  so  Melanesia  became 
an  independent  Diocese,  although  holding  the  position  of  a Diocese 
in  the  Province  of  New  Zealand.  And  to  the  Church  of  New 
Zealand  belongs  the  everlasting  honour  of  being  the  pioneer  of  the 
Christian  Church  amongst  the  Islands  of  Melanesia,  and  to  New 
Zealand  does  the  Missionary  Diocese  of  Alelanesia  still  very  largely 
look  for  support  and  assistance  in  carrying  out  its  arduous  work. 

From  the  very  first  Bishop  Selwyn  saw  the  need  of  having 
training  colleges  for  the  clergy,  and  he  set  to  work  almost 
immediately  on  his  arrival  in  the  Colony  to  carry  out  a scheme 


Foreign 

Missionary 

Work. 


Theologi- 

cal 

Colleges. 


lO 


S.  John's 

College, 

Auckland. 


Christ’s 

College 

Christ- 

church. 


Bishopdale 

Coilege 

Neison. 


Eiemen- 

tary 

Education. 


which  he  had  in  mind  for  establishing  the  first  college  of  this  kind 
in  New  Zealand.  S.  John’s  College,  Auckland,  was  opened  in 
1842,  at  Waimate,  near  the  Bay  of  Islands.  It  was  founded  by 
Bishop  Selwyn  on  the  plan  of  King’s  College,  London,  and  its 
tributary  school  and  its  object  was  to  be  the  “ nursery  of  the 
ministry,  and  the  centre  of  sound  learning”  in  New  Zealand.  As 
Waimate  was  found  to  be  too  far  from  the  centres  of  European 
population,  the  institution  was  removed  in  1844  to  Tamaki  in  the 
neighbourhood  of  Auckland,  and  placed  on  land  purchased  by 
Bishop  Selwyn  with  money  left  to  him  by  the  first  Principal,  the 
Rev.  Thomas  Whytehead.  The  Chapel  (see  cover)  was  consecrated 
in  the  latter  part  of  1847,  and  is  very  beautiful  of  its  kind.  There 
were  settlers  in  the  neighbourhood  who  liked  to  attend  the  services, 
for  to  them  it  was  more  like  England  than  anything  else  in  the 
country.  In  fact,  at  that  time,  it  was  almost  the  only  ecclesiastical 
looking  building  in  the  country,  and  the  painted  glass  in  the  East 
end  gave  it  a “ home  look  ” of  antiquity  and  sacred  association  very 
diflferent  from  the  generality  of  buildings  there.  The  Institution 
was  frequently  declared  by  the  Bishop  to  be  the  “ key  and  pivot  of 
all  his  operations,”  and  the  only  regular  provision  for  its  support  was 
an  annual  grant  of  ^^300  from  the  S.P.G.  for  the  Maintenance  of 
Students,  but  the  Bishop  impressed  on  all  concerned,  that  “ the 
only  real  endowment  of  St.  John’s  College”  was  the  industry  and 
self-denial  of  all  its  members.  Originally  S.  John’s  was  a combina- 
tion of  Theological  College  and  Maori  School,  but  the  two  branches 
have  now  been  separated  and  the  Native  School  has  become 
a separate  Institution.  Bishop  Cowie  who  succeeded  Bishop  Selwyn 
took  the  keenest  interest  in  the  work  and  progress  of  the  College. 
Dr.  Neligan  the  present  Bishop  of  Auckland  is  fully  alive  to  its 
value  and  is  promoting  its  efficiency  in  every  way. 

On  the  Maoris  the  impression  produced  by  St.  John’s  was  so 
favourable  that  in  1850  some  old  students  gave  some  600  acres  of 
land  to  Bishop  Selwyn  for  the  purpose  of  founding  a College  at 
Porirua,  near  Wellington.  The  proposed  “Trinity  College,  Porirua,” 
has  not  yet,  however,  been  established,  but  the  rent  from  the  land  is 
accumulating,  and  may  eventually  enablethe  design  to  be  carried  out. 

The  upper  department  of  Christ’s  College  at  Christchurch  consists 
of  a Training  College  for  matriculated  students  of  the  New  Zealand 
University.  Twelve  or  fourteen  students  are  generally  in  residence, 
and  Exhibitions  are  granted  to  Candidates  for  Holy  Orders. 

In  1868  Bishop  Suter  founded  at  Bishopdale,  near  Nelson, 
the  Episcopal  residence,  a Theological  College.  Many  have  passed 
through  this  College  who  are  now  working  in  the  Diocese  of 
Nelson  and  in  other  parts  of  New  Zealand. 

Under  the  guidance  of  the  present  Primate  (the  Bishop  of 
Dunedin)  Selwyn  College,  Dunedin,  has  been  established  for  the 
training  of  Candidates  for  Holy  Orders.  Towards  the  maintenance 
of  this  College  the  S.P.G.  voted  £\,ooo  from  the  Marriott  bequest, 
the  interest  of  which  is  used  for  that  purpose. 

In  New  Zealand  there  has  been  in  force  since  1877  a uniform 
system  of  free,  secular  and  compulsory  education,  and  the  money  to 
provide  it  comes  not  from  local  rates,  but  from  an  annual  vote  of 


the  Parliament.  This  covers  the  costs  of  buildings  for  Elementary 
School  purposes,  and  nearly  the  whole  of  those  for  Secondary  and 
University  aims  and  objects.  By  means  of  free  scholarships, 
awarded  after  competition,  boys  and  girls  can  pass  from  the  Primary 
to  the  Secondary  Schools  and  thence  to  the  University  Teaching 
Colleges  at  the  four  chief  centres — Auckland,  Wellington,  Christ- 
church and  Dunedin. 

The  Elementary  Schools  are  controlled  by  thirteen  Boards  of 
Education,  which  appoint  teachers.  Each  local  school  has  its 
Managing  Committee,  which  can  give  permission  to  use  the  local 
school  for  religious  instruction,  but  this  must  be  done  either  before 
or  after  school  hours.  There  must  be  on  each  day  four  hours’ 
secular  teaching.  As  the  time  before  or  after  school  hours 
is  an  inconvenient  time,  comparatively  little  religious  instruc- 
tion is  given.  In  an  afternoon  class  conducted  for  seven  years  in 
Christchurch  the  attendance  was  never  more  than  an  average  of 
fifty  twice  a week,  out  of  an  attendance  of  1,200.  The  Non- 
conformists would  have  nothing  to  do  with  the  plan.  The  present 
Bishop  of  Auckland  is  earnestly  backing  up  the  efforts  of  the  Bishop 
of  Christchurch  to  secure  a system  of  Scripture  lessons  like  that  in 
vogue  in  Ireland,  and  many  of  the  laity  are  giving  this  movement 
their  heartiest  support.  The  Roman  Catholics  have,  wherever 
possible,  built  their  own  schools,  and  they  maintain  them  at  a great 
cost  to  themselves. 

The  facts  connected  with  the  growth  and  development  of  the 
New  Zealand  Provincial  Church  may  best  be  grouped  around  the 
six  Dioceses  into  which  the  Church  has  step  by  step  been  divided. 

Bishop  Selwyn  left  Plymouth  on  S.  Stephen’s  Day,  December 
26th,  1841,  and  arrived  at  Auckland  at  midnight  on  Sunday,  May 
29th,  1842,  his  first  act  being  to  kneel  down  on  the  sands  and  to  give 
thanks  to  God.  On  the  following  Sunday  he  preached  his  first 
sermon  in  New  Zealand,  in  the  Court  House,  when  the  service  was 
taken  by  the  Rev  J.  I'.  Churton,  who  was  already  on  the  spot  as 
Chaplain  to  the  Governor.  Before  leaving  England  the  Bishop  had 
received  financial  assistance  from  the  S.P.G.,  the  passages  of  four 
clergymen — Revs.  T.  Whytehead,  G.  Butt,  R.  Cole  and  W.  Cotton 
— and  three  candidates  for  Holy  Orders — Messrs.  Evans,  Nihill  and 
Butt — being  paid,  and  a large  sum  having  been  granted  to  buy  land 
for  endowment  purposes.  The  New  Zealand  Land  Settlement 
Company  gave  assistance  for  this  purpose  also.  The  Bishop 
received  nearly  ;^io,ooo  from  the  S.P.G.  during  the  first  few  years 
of  his  episcopate,  and  these  welcome  grants  in  aid  continued  to  be 
received  in  New  Zealand  down  to  the  year  1880.  They  were  used 
mainly  for  the  endowment  of  bishoprics  and  for  religious  training 
colleges,  and  for  yearly  grants  to  itinerant  clergy.  Having 
consulted  with  Mr.  Churton  and  Gov'ernor  Hobson  in  the  new 
pioneer  settlement  at  Auckland,  the  Bishop  hastened  to  greet  the 
early  missionaries  at  Paihia,  further  north  in  the  Bay  of  Islands. 
His  first  meeting  with  Henry  Williams  was  characteristic.  The 
latter  was  engaged  with  his  Bible  class  when  a card  was  handed  to 
him,  bearing  on  it  the  words:  “ The  Bishop  of  New  Zealand  on  the 
beach.”  Rushing  towards  the  landing  place,  Williams  found  the 


Diocese  of 
Auckland. 


Grants  in 
Aid. 


Visit  to 
Paihia. 


12 


First 

journey  of 

Bishop 

Selwyn. 


Consecra- 
tion of  first 
Church. 


Selwyn’s 

Departute. 


Bishop  and  one  of  his  clergy  steering  their  way  for  the  missionary’s 
house  by  a pocket  compass.  Mrs.  Williams,  in  her  journal,  says: 
“ The  Bishop’s  manner  was  most  prepossessing.”  He  took  all  hearts 
by  storm.  The  Bishop  was  equally  pleased,  and  wrote : “ I am 
afraid  to  say  how  delighted  I am.”  In  his  first  sermon  at  Paihia, 
Selwyn  said  : “ Christ  has  blessed  the  work  of  His  ministers  in  a 
wonderful  manner.  We  see  here  a whole  nation  of  pagans  converted 
to  faith.  . . . Another  Christian  Church  has  arisen  here  in  the 
midst  of  one  of  the  fiercest  and  most  bloody  nations  that  ever  lived.” 
Leaving  his  family  at  Waimate,  the  Mission  Station,  near  Paihia 
in  the  Bay  of  Islands,  the  Bishop  set  out  on  his  first  visitation 
tour,  travelling  over  2,000  miles,  including  762  miles  on  foot.  In 
the  course  of  his  journey  the  Bishop  found  the  9,000  settlers  jn 
various  parts  of  the  colony  favourably  disposed  towards  the  Church 
of  their  forefathers,  and  not  only  eager  to  have  her  ministrations, 
but  willing  to  contribute  their  fair  share  of  financial  support.  He 
was  thankful  for  his  office,  and  more  still  for  the  position  it  afforded 
him  “ of  moulding  the  institutions  of  the  country  from  the  first  on 
true  principles.”  On  his  return  to  Waimate,  the  Bishop  confirmed 
325  natives,  and  on  Alay  7th,  1843,  consecrated  his  first  Church, 
S.  Paul’s,  Auckland.  The  Bishop  had  already  written  to  S.P.G. : 
“ Auckland  has  a population  of  1,900  persons,  of  whom  more  than 
1,100  are  registered  as  members  of  the  Church  of  England.”  On 
the  occasion  of  this  initiatory  service  at  St.  Paul’s  some  of  the 
native  Christians  paddled  twelve  miles  during  the  night  in  order  to 
be  present,  and  their  reverence  and  attention  were  a joy  to  behold. 
Two  months  before  this  the  Bishop  was  the  means  of  preventing 
two  hostile  tribes  from  slaughtering  each  other.  He  found  one  of 
the  contending  chiefs,  during  the  usual  pause  on  Sunday,  reading 
the  Church  Service  to  his  own  warriors,  and,  as  he  finished,  Selwyn 
preached  from  the  text:  “A  new  commandment  I give  unto 
you,  that  ye  love  one  another.”  The  chief  thanked  the  preacher, 
and  for  a time  fighting  between  the  parties  was  averted.  We 
now  return  to  the  Bishop’s  work  at  Auckland.  He  founded 
S.  John’s  College  there.  He  gradually  carried  out  his  inten- 
tion to  establish  Synodical  Government  in  his  diocese.  Step 
by  step  he  took  action  in  the  constructive  task  of  moulding 
the  autonomous  Church  of  the  Province  of  New  Zealand. 
,\nd  above  all  by  his  magnetic  influence  he  kept  drawing 
to  his  side  as  colleagues  men  of  distinguished  gifts  and  sound 
learning.  Before  passing  on  to  speak  of  the  other  dioceses,  we 
may  refer  to  the  testimony  which  the  General  Synod  bore  to  the 
work  of  Bishop  Sehvyn  when  he  took  leave  of  them  on  his  appoint- 
ment to  Lichfield.  They  said  : “ How  can  we  ever  forget  you  ! Every 
spot  in  New  Zealand  is  identified  with  you.  Each  hill  and  valley, 
each  river  and  bay  and  headland  is  full  of  memories  of  you.  The 
busy  town,  the  lonely  settler’s  hut,  the  countless  islands  of  the  sea, 
all  speak  of  you.  Whether  your  days  be  few  or  many,  we — as  long 
as  we  live — will  ever  hold  you  deep  in  our  inmost  hearts.  All  we 
pray  for  you  and  yours  ; the  clergy  to  whom  you  have  indeed  been 
a father  in  God,  the  old  tried  friends  with  whom  you  have  taken 
counsel,  the  younger  men  of  both  races  whom  you  have  trained,  the 


13 


poor  whom  you  have  relieved,  the  mourners  whom  you  have 
comforted,  the  sick  to  whom  you  have  ministered,  the  prisoners 
whom  you  have  visited,  all  think  of  you  now  and  will  think  of  you 
always  with  true  aflfection,  and  will  offer  for  you  always  their  fervent 
prayers.” 

Bishop  Selwyn  selected  his  own  successor,  subject  to  the 
approval  of  the  General  Synod,  in  the  person  of  Bishop  Cowie,  for 
whose  support  he  had  secured  an  endowment,  and  after  ten  years’ 
experience  of  the  Society’s  assistance  this  Bishop  said,  “ this  had 
been  most  valuable,  not  only  from  the  point  of  view  of  money,  but 
as  a constant  encouragement  to  our  people  to  help  themselves.” 
In  the  year  1879  the  grants  from  the  Society  ceased,  since  when 
this  diocese  and  the  five  others  have  supported  themselves  and 
done  much  to  aid  the  Melanesian  Mission  and  the  Maoris  in  their 
midst.  The  diocese  of  Auckland  has  an  area  of  nearly  16,000  miles, 
a population  of  188,000  ; the  clergy  number  85  (including  16  Maori 
clergy),  and  there  are  230  congregations  ; 58,000  of  the  Europeans 
are  members  of  the  English  Church  ; there  are  38  full  parishes  and 
g6  permanent  churches.  In  1900  there  were  1,527  baptisms,  6,000 
communicants,  and  6,734  Sunday  scholars.  Under  Dr.  Neligan’s 
administration,  every  section  of  church  work  is  being  vigorously 
carried  on. 

Taking  the  other  five  dioceses  in  the  order  of  their  creation,  I 
now  proceed  to  give  a brief  account  of  the  See  of  Christchurch. 

Christchurch  includes  the  city  of  Christchurch  with  its  50,000 
people,  and  the  province  of  Canterbury,  of  which  it  is  the  capital. 
The  province  has  an  area  of  20,000  square  miles,  and  a population  of 

150.000,  of  whom  900  are  Maoris.  The  church  members  number 

60.000,  who  worship  in  no  churches  proper,  and  in  73  school 
buildings  and  mission  rooms.  The  year  1856  was  an  eventful  one 
in  the  history  of  New  Zealand,  inasmuch  as  it  saw  the  arrival  of  the 
Rt.  Rev.  H.  J.  C.  Harper,  who  was  to  fill  the  newly-formed  See  of 
Christchurch  in  the  South  Island.  On  Christmas  Day  the  new 
Bishop  was  installed,  and  Bishop  Selwyn  records  that  on  the 
following  morning  he  woke  up  with  a thankful  feeling  that  his  load 
was  at  length  lightened  by  the  transfer  to  the  Bishop  of  Christchurch 
of  one-third  of  New  Zealand.  Its  present  Bishop  is  Dr.  Julius, 
who  was  Archdeacon  of  Ballarat  when  the  Diocesan  Synod  elected 
him  to  succeed  Dr.  Harper  in  the  year  1890.  The  visitor  to 
Christchurch  may  note  its  flourishing  condition,  its  pleasing 
position  on  the  banks  of  the  river  Avon  itself,  the  streets,  which 
bear  the  names  of  British  and  Colonial  Sees ; the  two  squares 
called  after  Cranmer  and  Latimer ; one  terrace  called  Oxford, 
another  Cambridge.  Almost  in  the  centre  of  the  city  is  the  stately 
cathedral  designed  by  Sir  Gilbert  Scott,  and  completed  in  1904. 
There  is  a fine  group  of  school  buildings  on  the  edge  of  the  park, 
which  form  the  endowed  Grammar  School,  in  which  a first-class 
secondary  education  is  given,  and  from  which  many  of  the  most 
prominent  leaders  in  the  public  of  New  Zealand  have  sprung.  The 
story  of  how  this  prosperous  settlement  was  conceived  is  told  in 
the  Rev.  H.  Purdias’  “ Life  of  Bishop  Harper,”  and  in  the  late 
Dean  Jacob’s  “ History  of  the  New  Zealand  Church.”  The 


Bishop 

Cowie. 


Diocese  lOf 
Christ- 
church. 


Christ- 

church 

City. 


The 

Canter- 
bury Pil- 
grims. 


Diocese  of 
Wellington 


8.P.G. 

Grants. 


intention  was  to  form  a purely  church  colony,  of  which  the  settlers 
were  to  be  drawn  from  all  ranks  of  society.  Out  of  the  proceeds  of 
land  purchases,  a third  was  to  be  used  as  an  endowment  for  the 
cathedral,  church  and  public  schools.  The  experiment  was  not 
altogether  successful,  but  the  thoughtful  provision  not  only  secured 
yearly  subsidies  for  these  institutions,  but  each  beneficed  priest  in 
the  diocese  now  receives  £50  a year  towards  his  stipend.  This  is 
the  only  diocese  in  the  colony  where  such  financial  aid  is  forth- 
coming to  the  working  clergy,  and  the  effect  on  the  laity  is  most 
stimulating.  But  in  the  early  stages  of  the  settlement  the  revenue 
from  the  invested  capital  was  meagre,  and  Dr.  Harper  was  grateful 
for  the  assistance  which  the  Society  gave  him  for  eighteen  years. 
A panel  in  the  cathedral  pulpit  of  Christchurch  shows  Bishop 
Selwyn  meeting  his  old  companion  of  Eton  at  Lyttleton  in  the  year 
1856.  Selwyn  had  invited  him  to  preside  over  the  first  division  of  his 
See,  and  he  had  been  consecrated  at  Lambeth  Palace  on  August  loth. 
His  son.  Archdeacon  Harper,  did  valuable  pioneer  work  in  the 
diocese,  first  on  the  Canterbury  Plain,  and  then  on  the  West 
Coast  among  the  gold  diggers  of  Hokitika.  The  late  Dean  Jacobs, 
whose  scholarly  work  on  the  development  of  the  Church  should  be 
consulted,  did  much  in  the  Local  and  General  Synods  to  advance 
the  best  interests  of  the  Church.  Every  visitor  to  the  Christchurch 
diocese  is  struck  with  its  church  tone,  which  is  due  in  a great 
measure  to  the  good  start  the  sertlement  made,  and  in  no 
small  measure  to  the  class  of  clergy  that  each  Bishop  has  secured. 
It  is  a cheering  circumstance  to  note  that  Christchurch  follows 
other  dioceses,  in  having  in  some  of  its  churches  yearly  collections 
in  aid  of  the  funds  of  the  Society  which  came  to  its  assistance  in 
the  early  days  of  its  need. 

In  the  further  division  of  his  huge  diocese,  Selwyn  called  to  his 
aid  another  old  Eton  friend,  Charles  John  Abraham,  who  had  already 
done  service  as  Archdeacon  of  Waitemata,  and  who  became  Bishop 
of  Wellington  in  1858.  This  diocese  includes  the  two  civil  provinces 
of  Wellington  and  Taranaki,  and  comprises  10,000  square  miles. 
The  English-speaking  people  number  156,000',  half  of  whom  are 
churchmen,  and  there  are  5,500  communicants,  and  5,800  children 
under  church  teaching.  Wellington  became  the  capital  of  the 
colony  in  1864.  In  1870,  Bishop  Abraham  resigned  and  returned  to 
England,  and  became  Coadjutor  Bishop  to  his  old  chief,  who  was 
then  at  Lichfield.  It  has  already  been  seen  how  closely  Hadfield 
had  been  connected  with  the  Wellington  diocese:  he  prevented  the 
old  savage  warrior,  Te  Rauparaha,  from  wiping  out  the  early 
settlement  ; he  had  laboured  at  Otaki  as  a missionary  to  the  Maoris  ; 
he  had  helped  Selwyn,  Sir  William  Martin  and  Sir  George  Grey  in 
planning  the  New  Zealand  Church  Constitution  ; and  in  1870  he 
became  chief  pastor  of  the  diocese,  and  on  the  death  of  Bishop 
Harper  he  became  the  Primate  of  the  Church  in  New  Zealand. 
Hadfield,  like  Selwyn  before  him,  acknowledged  his  great  indebted- 
ness to  the  S.P.G.  for  grants  to  augment  the  stipends  of  the  clergy. 
The  settlers’  struggles  for  existence  were  very  severe  in  the  early 
days  of  the  province,  “care  for  their  spiritual  wants”  by  the  Society 
was  specially  welcome.  “ I do  thank  God,”  said  a generous  settler, 


15 


“ when  I compare  this  district  with  what  it  was  years  ago.  It 
was  then  a den  of  thieves  : I leave  it  a Christian  community.  I am 
dying,  but  my  family  will  remain  here.  Pray  do  not  take  away  the 
clergyman.”  For  the  endowment  of  this  bishopric  the  Society 
voted  ;^5,ooo  to  meet  an  equal  sum  given  by  the  New  Zealand 
Land  Company.  Dr.  Wallis  became  Bishop  in  1895. 

Lying  at  the  north  of  the  South  Island  the  city  of  Nelson  is  Diocese  of 
beautifully  placed,  and  is  called  the  garden  of  New  Zealand.  ® “ 
Selwyn  visited  it  in  1842  and  said:  “I  defy  any  man,  unless  he 
be  superlatively  cross,  to  be  long  out  of  temper  in  the  perpetual 
sunshine  of  our  sky.”  Here,  again,  the  Society  set  aside  ^5,000  as 
an  endowment  fund,  to  meet  another  /5,ooo  given  by  the  New 
Zealand  Land  Company.  To  this  new  See  Bishop  Selwyn  called 
another  of  his  Eton  friends,  the  Rev.  Edmund  Hobhouse,  D.D.,  Hoibhouse. 
Fellow  of  Merton  College,  who  had  arrived  in  Nelson  in  the 
year  1859.  Though  he  resigned  his  post  mainly  through  ill-health 
in  1864,  he  left  his  mark  on  the  diocese  by  his  devotion  to  his  work, 
and  by  his  liberal  legacies  for  the  benefit  of  the  diocese.  The 
appointment  of  his  successor  was  delegated  to  Dr.  Tait,  Bishop  of 
London,  who  selected  the  Rev.  A.  B.  Suter,  then  incumbent  of 
All  Saints’,  Mile  End  New  Town.  His  work  in  the  diocese  was 
marked  by  great  activity  and  thoroughness.  The  goldfields  on  the 
West  Coast  needed  special  attention.  The  Bishop  was  able  to 
supply  their  needs,  and  spoke  with  thankfulness  of  the  financial 
aid  given  by  the  Society.  This  being  so  the  following  glimpse  of 
the  actual  work  done  by  a pioneer  in  a new  district  w'ill  no  doubt 
be  welcomed.  The  first  service  held  was  in  the  billiard-room  at 
the  hotel  at  Reefton.  The  congregation  consisted  of  Gov'ernment 
officials,  bank  manager  and  his  clerks,  a few  traders  and  prospectors 
and  wagon-drivers.  These  w'ere  seated  on  rough  forms,  packing 
cases  and  kerosene  tins  were  brought  in  for  the  purpose.  In  the 
afternoon  the  first  Sunday  School  ever  held  in  the  district  was 
opened.  The  evening  service  was  marked  with  great  heartiness, 
and  the  little  gathering  afterwards  outside  the  building  was  of  the 
friendliest  character,  one  and  all  thanking  the  parson  for  coming 
amongst  them  so  early  in  the  development  of  the  place.  They 
gripped  his  hand  with  fervour  and  said  how  glad  they  were  that 
the  old  Mother  Church  was  not  forgetting  her  distant  children. 

A gold  digger  came  the  next  week  and  asked  to  have  his  seven 
children  baptized.  He  said  to  the  clergyman  : “ Do  not  blame 
me,  sir,  you  are  the  first  parson  who  has  been  near  enough  to  ask 
for  this  favour.”  In  due  course  the  older  children  were  instructed, 
and  the  seven  young  colonists  were  admitted  into  the  Church 
of  Christ.  In  a very  short  time  the  Church  Committee  drew  up 
plans  for  providing  a cottage  to  serve  as  a vicarage.  The  Sunday 
services  were  then  transferred  to  the  Masonic  Hall,  and  in  less 
than  three  years  a beautiful  church  was  built  on  a commanding 
terrace,  at  once  the  pride  and  joy  of  the  new  community.  Nelson 
diocese  has  an  English-speaking  population  of  57,000,  and  of  these 
21,000  are  members  of  the  English  Church.  The  present  Bishop 
is  the  Right  Rev.  Charles  Oliver  Mules,  M.A.,  who  went  out  with 
Bishop  Suter  in  1868,  and  was  consecrated  in  1892. 


i6 


Diocese  of 
Waiapu. 


Diocese  of 
Dunedin. 


Some 

Results. 


Waiapu  is  the  only  bishopric  in  New  Zealand  with  a native  name. 
The  Maoris  number  15,000  in  the  diocese.  The  Europeans  number 
52,000.  Twenty  clergy  minister  to  tlie  whites,  and  there  are  thirteen 
native  clergy  m charge  of  native  congregations.  The  Bishop  is 
supported  by  the  Church  Missionary  Society.  The  first  Bishop  was 
the  missionary,  William  Williams,  in  assisting  to  consecrate  whom 
Selwyn  said  he  felt  that  he  should  have  been  for  his  age  and  experience 
preferred  before  himself.  The  consecration  took  place  in  S.  Paul’s 
Church,  Wellington,  in  1858.  Writing  to  a friend  Selwyn  said  : 

“ We  are  most  grateful  to  the  Giver  of  all  good.  The  appointment 
gives  the  greatest  satisfaction.  I shall  go  back  to  Auckland  light  in 
heart,  being  enabled  to  leave  these  rising  provinces  in  the  care  of  1 
their  own  bishops.”  The  present  Bishop  is  the  Right  Rev.  W.  L. 
Williams,  B.A.,  who  is  a good  Maori  scholar.  The  pro-cathedral  is  ' 
S.  John’s  Church,  Napier,  where  Divine  Service  begins  at  the  most 
easterly  point  on  the  earth’s  surface,  whence  “ the  earth  rolls  ! 
onward  into  light,”  and  ; 

" As  o’er  each  continent  and  island. 

The  dawn  leads  on  another  day  : 

The  voice  of  prayer  is  never  silent, 

Nor  dies  the  strain  of  praise  away.” 

The  name  of  Dunedin  suggests  the  fact  that  the  Otago  province  was 
settled  by  Scotch  people,  with  the  intention  of  making  it  exclusively 
Presbyterian.  Though  the  project  failed,  yet  the  Scotch  predominate.  : 
But  the  Church,  in  proportion  to  her  number,  is  strong  and  vigorous 
under  the  leadership  of  the  Right  Rev.  S.  T.  Nevill,  D.D.,  who 
became  Bishop  in  1866  and  Primate  in  1903.  The  diocese  has 
thirty-five  clergy  and  fifty-five  churches,  two  of  which  are  for  the  | 
Maoris.  The  population  is  153,000,  one-third  being  Anglicans.  In 
the  Sunday  Schools  there  are  3,500  children.  The  Bishop’s  endow- 
ment is  obtained  from  grants  made  by  S.P.G.,  S.P.C.K.  and  the 
Colonial  Bishoprics’  Fund.  The  congregation  of  S.  Matthew’s, 
Dunedin,  show  a missionary  spirit  in  that  they  make  themselves 
responsible  for  the  entire  stipend  of  a missionary,  who  works  under 
Bishop  Wilson  in  Melanesia. 

The  visible  result  of  the  Society’s  assistance  in  New  Zealand  is 
seen  in  the  vigorous  and  progressive  off-shoot  of  our  own  Church  in 
that  land.  It  is  a daughter  church,  with  six  bishops,  300  clergy 
and  400  lay-readers,  with  its  training  colleges  and  endowed  grammar 
schools.  It  not  only  supports  itself,  but  helps  the  work  in  the 
diocese  of  Melanesia.  The  money  given  by  the  Society  to  New 
Zealand  from  1840  to  1880  amounts  to  over  ;^ioo,ooo.  This  aid 
has  proved  splendidly  reproductive. 

The  following  tribute  came  from  Bishop  Selwyn  himself ; — 

“ I claim  for  this  Society  the  credit  of  having  in  a most  patient,, 
persevering  and  God-fearing  manner,  in  the  time  of  spiritual 
deadness,  with  little  encouragement  indeed,  worked  its  way  to 
success  ....  I was  once  the  sole  Bishop  in  New  Zealand;  there 
are  now  six,  and  every  one  of  them  if  applied  to  would  bear  testimony 
that  the  institution  of  their  Sees,  and  the  support  of  the  clergy  are 
mainly  owing  to  the  timely  aid  given  by  the  Society.” 


HISTORICAL  SKETCHES. 


MELANESIA. 


It  was  a happy  accident  which  undesignedly  gave  to  Bishop  Selwyn, 
in  the  letters  patent  issued  to  him  in  1841  as  first  Bishop  of  New 
Zealand,  jurisdiction  over  the  territory  stretching  from  the  50th 
degree  of  South  latitude  to  the  34th  degree  of  North  latitude,  when 
South  was  intended,  and  by  which  he  received  the  commission, 
founded  upon  them  from  Archbishop  Howley,  to  take  charge  of  the 
“ coast  and  islands  of  the  Pacific.”  In  thus  quietly  accepting  68 
degrees  of  latitude  more  than  was  contemplated,  his  was  not  the 
nature  to  evade  duties  which,  however  unintentionally,  had  been  cast 
upon  him  by  the  highest  authorities  of  the  Church  at  home.  His 
first  care  was  the  organization  of  the  Church  in  New  Zealand  ; 
and,  that  task  accomplished,  his  active  spirit  turned  towards  those 
outlying  portions  of  his  vast  charge  which  constituted  the  Melanesian 
group  of  islands.  In  1849  he  had  thus  written  : — 

“While  I have  been  sleeping  in  my  bed  in  New  Zealand,  these  islands, 
the  Isle  of  Pines,  New  Caledonia,  New  Hebrides,  New  Ireland,  New  Britain, 
New  Guinea,  the  Loyalty  Islands,  the  Kingsmills,  etc.,  etc.,  have  been  riddled 
through  and  through  by  the  whale  fishers  and  traders  of  the  South  Sea.  That 
odious  black  slug,  the  beche-la  mer,  has  been  dragged  out  of  its  hole  in  every 
coral  reef,  to  make  black  broth  for  Chinese  Mandarins,  by  the  unconquerable 
daring  of  English  traders,  while  I,  like  a worse  black  slug  as  I am,  have  left  the 
world  all  its  field  of  mischief  to  itself.  The  same  daring  men  have  robbed  every 
one  of  these  islands  of  its  sandal-wood,  to  furnish  incense  for  the  idolatrous 
worship  of  the  Chinese  temples,  before  I have  taught  a single  islander  to  offer  up 
his  sacrifice  of  prayer  to  the  true  and  only  God.  Even  a mere  Sydney  speculator 
could  induce  nearly  a hundred  men  from  some  of  the  wildest  islands  in  the  Pacific 
to  sail  in  his  ships  to  Sydney  to  keep  his  flocks  and  herds,  before  I,  to  whom  the 
Chief  Shepherd  has  given  commandment  to  seek  out  His  sheep  that  are  scattered 
over  a thousand  isles,  have  sought  out  or  found  so  much  as  one  of  those  which 
have  strayed  and  are  lost.” 

In  1848  Bishop  Selwyn  had  visited,  in  H.M.S.  Dido,  the  stations 
of  the  Wesleyan  and  London  Missionary  Societies  in  the  Friendly 
and  Navigator  groups,  and  had  touched  also  at  Anaiteum,  the  most 
southern  of  the  New  Hebrides,  and  the  Isle  of  Pines,  adjacent  to 
New'  Caledonia.  At  that  time  there  was  nowhere  throughout  the 
whole  of  Melanesia  a resident  European  teacher,  and,  indeed,  the 
Bishop  found  the  whole  field  open  to  him.  Various  denominations 
of  Christendom  had  already  made  efforts  for  the  evangelisation  of 
these  islands.  One  Roman  Catholic  Bishop  had  resided  for  some 

(«,ooo/0.  3215) 


Consecra- 
tion of 
Bishop 
Seiwyn. 


2 


time  in  New  Caledonia,  while  another  had  lost  his  life  on  Ysabel 
Island,  in  the  Solomon  group.  John  Williams,  of  the  Congregational 
body,  had  likewise  died  at  Eromanga,  in  the  New  Hebrides,  and 
native  teachers  had  also  witnessed  by  a martyr’s  death  to  the 
religion  which  they  taught  in  Futuna,  Fate,  and  the  Isle  of  Pines. 
It  was  on  his  visit  to  this  island  that  Bishop  Selwyn  first  learned  a 
lesson  from  an  English  trader.  The  captain  of  the  Dido  had 
objected  to  the  Bishop  visiting  the  island,  as  the  population  were 
considered  more  than  usually  treacherous  and  bloodthirsty.  The 
Bishop,  however,  persisted  ; and  upon  sculling  himself  inside 
the  lagoon  in  a small  boat  he  was  surprised  to  find  an  English 
schooner  quietly  at  anchor,  with  but  one  man  on  board,  smoking 
his  pipe  and  quite  at  his  ease.  Upon  expressing  surprise  at  the 
sight,  he  learned  from  the  owner.  Captain  Paddon,  whom  he  ever 
afterwards  called  “ my  tutor,”  the  secret  of  his  safety.  “ By  kindness 
and  fair  dealing  I have  traded  with  these  people  for  many  years. 
They  have  cut  many  thousand  feet  of  sandal-wood  for  me,  and 
brought  it  on  board  my  schooner.  I never  cheated  them,  I never 
treated  them  badly — we  thoroughly  understand  each  other.” 

The  result  of  this  first  visit  convinced  the  Bishop  that  the 
ordinary  method  of  placing  resident  European  teachers  on  the 
islands  of  the  Pacific,  even  if  he  could  have  obtained  them  in 
adequate  numbers,  was  incompatible  with  the  conditions  under 
which  the  evangelisation  of  these  outlying  settlements  could  alone  be 
prosecuted  with  reasonable  hopes  of  success.  Except  in  the  few 
southern  islands  no  settlement  of  a white  teacher  was  possible  for 
more  than  a few  weeks  at  a time ; no  native  converts,  however 
taught,  could  diffuse  themselves  and  their  message  among  islands 
where  every  stranger  is  cut  off,  where  every  neighbour  speaks  an 
unknown  tongue.  The  time  may  come  when  clearing  and  draining 
of  comparatively  healthy  spots  will  make  a more  prolonged  residence 
possible  to  an  European ; and  when  the  influence  of  the  Mission, 
by  bringing  about  a closer  intercourse  between  island  and  island, 
will  have  given  to  some  one  tongue  a predominance  in  each  group, 
and  have  opened  the  settlement  for  migration  of  converts  from 
those  parts  where  the  Gospel  has  been  received.  It  was  given  to 
Bishop  Selwyn  to  see  clearly  from  the  first  undertaking  of  the  work 
that  if  the  evangelisation  of  Melanesia  was  to  be  effected,  it  must 
be  by  means  of  natives  resident  among  their  countrymen,  and 
teaching  them  that  which  they  themselves  had  learnt  from 
European  teachers  elsewhere.  He  perceived  that  the  multitude 
of  islands  and  of  tongues  necessitated  the  bringing  together  to  some 
common  centre  those  who  should  be  taught  to  be  the  teachers  of 
the  rest.  New  Zealand  was,  from  the  circumstances  of  the  case, 
such  a centre,  where  the  climate  was  not  expected  to  prove  too 
harsh  for  natives  of  tropical  islands,  and  where  there  were  buildings 
and  teachers  ready  to  receive  and  to  instruct. 

It  was  in  accordance  with  this  plan  of  work  that  in  the  year 
1849.  ’ 1849  the  Bishop  of  New  Zealand  made  his  first  voyage  into 

Melanesia  in  quest  of  scholars.  In  his  little  vessel,  the  Undine, 
in  company  with  H.M.S.  Havannah,  he  sailed  again  to  the  southern 
islands.  Writing  from  Anaiteum  to  a friend  in  England,  he 


3 


describes,  with  his  wonted  enthusiasm,  the  prospect  which  lay 
before  him,  while  he  did  not  conceal  its  darker  side  of  difficulty 
and  danger.  After  acknowledging  that  the  light  of  the  Gospel  had 
been  visible  in  New  Zealand  thirty  years  before  his  arrival  as  its 
Bishop,  he  proceeds  thus  : — 

“But  from  this  point,  to  the  North,  South,  and  West,  all  is  dark;  and  it 
will  therefore  be  most  delightful  to  watch  the  Sun  of  Righteousness  rising  from 
the  East,  and  lighting  up  in  succession  every  island  to  the  Westward  ; till  the 
whole  of  this  marvellous  labyrinth,  into  which  God  has  scattered  the  sons  of 
Shem,  be  evangelised  by  the  enlargement  of  Japhet.  One  sure  ground  of  hope  is 
the  verification  which  we  find  here  of  the  Scripture  narrative,  confirming,  of 
course,  also  the  truth  of  the  promises  of  Scripture.  Nothing  but  a special 
interposition  of  the  Divine  power  could  have  produced  such  a confusion  of 
tongues  which  we  find  here.  In  islands  not  larger  than  the  Isle  of  Wight  we 
find  dialects  so  distinct  that  the  inhabitants  of  the  various  districts  hold  no 
communication  with  one  another.  Here  have  I been  for  a fortnight,  working 
away,  as  I supposed,  at  the  language  of  New  Caledonia,  by  aid  of  a little 
translation  of  portions  of  Scripture  made  by  a native  teacher,  sent  by  the  London 
Mission,  from  Rarotonga,  and  just  when  I have  begun  to  see  my  way,  and  to  be 
able  to  communicate  a little  with  an  Isle  of  Pines  boy,  whom  I found  here,  I 
learn  that  this  is  only  a dialect  used  in  the  southern  extremity  of  the  island,  and 
not  understood  in  the  part  which  I wish  to  attack  first.” 

The  first-fruits  of  the  Bishop’s  determination  to  occupy  the 
islands  by  means  of  his  migratory  Mission  were  five  native  youths 
from  New  Caledonia,  Mare,  i.e.,  Nengone,  and  Lifu,  whom  he 
brought  to  Auckland  in  October,  1849.  In  the  following  May  he 
commenced  his  second  voyage  in  the  Undine,  with  the  object,  which 
he  successfully  accomplished,  of  taking  back  his  pupils  to  their 
several  islands.  This  visit  only  confirmed  him  in  the  conviction 
that  he  had  found  the  only  method  of  “ evangelising  the  mingled 
peoples  who  have  flowed  forth  among  these  islands  from  every 
storey  and  window  of  Babel.” 

In  this  year,  1850,  the  Australasian  Board  of  Missions  was  formed, 
at  a conference  of  the  Bishops  of  Sydney  ; the  Melanesian  Mission 
was  solemnly  adopted  as  the  work  of  the  Australian  and  New 
Zealand  colonies;  the  Bishop  of  Newcastle  was  commissioned  by 
his  brethren  to  accompany  Bishop  Selwyn  and  to  view  the  work  ; 
and  a vessel,  the  Border  Maid,  was  supplied  by  the  liberality  of  the 
Churchmen  of  New  South  Wales.  The  two  Bishops  in  the  Mission 
vessel  visited  the  next  year  the  now  well-known  islands  of  the 
south,  adding  new  scholars  to  their  party,  gaining  a boy  from 
Malicolo,  in  the  New  Hebrides,  and  touching  the  then  furthest  limit 
of  the  work,  San  Cristoval,  in  the  Solomon  Islands.  Thirteen 
scholars  were  brought  to  New  Zealand,  of  whom  the  larger  number 
were  from  Nengone,  where  the  Bishop  was  hoping  to  place  a 
resident  clergyman. 

This  important  step  was  taken  in  the  following  year,  1852,  when 
the  Rev.  William  Nihill,  who  had  for  some  time  been  engaged  with 
the  Melanesian  scholars  at  St.  John’s  College,  near  Auckland,  was 
conveyed  to  the  Loyalty  Islands,  and  stationed  at  Nengone,  with 
the  language  of  which  he  was  well  acquainted.  So  great  had  been 
the  effect  of  the  labours  of  the  teachers  from  the  eastern  islands, 
followed  up  by  the  working  of  the  New  Zealand  school,  that  no 
fewer  than  nineteen  natives  of  the  islands  were  considered  fit  for 


Australian 
Board  of 
Missions, 
1850. 


Island  of 
Nengone. 


4 


Patteson 
Joins  the 
Mission, 
1834. 


Banks’ 

Islands. 


baptism,  and  were  accordingly  baptized  by  the  Bishop  in  the 
presence  of  their  own  people.  Amongst  these  was  the  Regent  of  a 
part  of  Lifu,  a chief  who  exercised  an  unlimited  authority  in  the 
district  of  which  his  nephew  was  hereditary  prince.  At  that  time 
there  were  some  500  or  600  professing  Christians  on  the  island  of 
Nengone  alone,  who  had  been  led  to  renounce  their  native  super- 
stitions and  accept  the  truth  of  the  Gospel  mainly  through  the 
work  of  Samoan  and  Rarotongan  teachers.  In  so  promising  a field 
Mr.  Nihill  was  left  to  labour,  where  he  remained  until  his  death  in 
1855,  while  the  Bishop  completed  a much  more  thorough  visitation 
of  the  islands  than  he  had  been  able  to  make  before,  in  the  course 
of  which  he  baptized  the  first  convert  from  the  Solomon  Islands, 
visited  for  the  first  time  the  large  and  populous  group  of  the 
Santa  Cruz  Islands,  and  rediscovered  the  Banks’  group,  destined 
to  be  hereafter  so  interesting  a part  of  the  Mission  field. 

Between  1848  and  1852  he  had  visited  more  than  fifty  islands  in 
perfect  safety,  and  forty  scholars,  speaking  ten  different  languages, 
were  freely  entrusted  to  him  for  a summer  residence  at  Auckland, 
for  instruction  in  the  central  school  of  the  Diocese  of  New  Zealand. 

The  Bishop  visited  England  in  1854,  returned  in  1855, 
accompanied  by  the  Rev.  John  Coleridge  Patteson,  Fellow  of 
Merton  College,  and  followed  by  the  new  schooner,  the  Southern 
Cross,  which  the  liberality  of  friends  at  home  had  furnished  for  the 
Mission.  In  this  new  vessel  the  most  complete  survey  of  the  islands 
was  made  in  1857,  when  landings  were  effected  on  sixty  islands,  j 
and  thirty-three  scholars  were  brought  back  to  New  Zealand,  the  I 
greater  number  from  the  great  islands  of  San  Cristoval  and  Guadal- 
canar  in  the  north.  In  this  memorable  voyage.  Bishop  Selwyn  and 
Mr.  Patteson  visited  twenty-seven  islands,  besides  twenty-five 
others  in  which  they  were  unable  to  hold  any  intercourse  with  the 
peoples.  Mr.  Patteson  had  already  acquired  the  language  of  New 
Zealand,  of  one  of  the  Solomon  Islands,  and  one  of  the  Loyalty 
Islands,  to  a sufficient  extent  to  teach  and  preach  to  the  natives. 

This  period  of  time  was  indeed  a remarkable  one  in  the  history 
of  Melanesia.  In  nine  years  in  Anaiteum  the  people,  4,000  in 
number,  had  been  brought  to  the  profession  of  Christianity  by 
Presbyterian  missionaries,  two  chapels  and  forty  or  fifty  school- 
rooms had  been  built,  and  all  heathen  practices  were  gone. 
The  southern,  the  healthy  portion  of  Melanesia,  permanently 
habitable  by  Europeans,  seemed  to  be  occupied  by  missionaries, 
though  not  belonging  to  the  Church.  At  the  same  time  the 
northern  islands  seemed  to  present  themselves  to  the  work,  and 
abundantly  offered  their  choicest  youth  ; the  Banks’  Islands  afforded 
a safe  harbour  and  convenient  winter  centre ; the  island  of  IMai,  in 
the  middle  of  the  New  Hebrides,  partly  inhabited  by  a Polynesian 
colony  whose  language  was  akin  to  the  Maori,  sent  its  chief  as  a 
scholar ; and  in  the  new  companion  of  the  Bishop  was  found  an 
extraordinary  faculty  for  the  acquisition  of  new  tongues  and  a most 
happy  adaptability  to  the  character  of  savage  scholars.  As  the  old 
field  with  all  its  promise  was  left,  a new  field  of  abundant  promise 
was  displayed,  and  the  Melanesian  Mission  entered  upon  its  proper 
work,  a work  not  diminished  because  a region  of  Melanesia  was 


5 


resigned  into  other  hands,  but  directed  according  to  the  nature  of 
the  case  upon  its  proper  and  permanent  subject — those  islands  of 
Melanesia — most  of  which  are  too  unhealthy  for  the  residence  of 
European  or  any  foreign  teachers. 

In  1858  several  scholars  from  the  Solomon  Islands,  and  the  first 
comers  from  the  Banks’  Islands,  were  brought  to  a winter  school 
at  Lifu,  under  the  charge  of  Mr.  Patteson,  who,  while  residing  on 
the  island,  carefully  avoided  any  interference  with  the  missionaries 
of  the  L.M.S.  But  this  could  not  be  adopted  as  a permanent 
system,  and  in  the  year  i860  the  island  of  Mota,  in  the  Banks’ 
Islands,  from  which  the  more  numerous  and  promising  scholars  had 
proceeded,  was  chosen  as  the  headquarters  of  the  operations  of  the 
winter,  Mr.  Patteson  being  left  there  for  some  weeks,  during  which 
some  teaching  was  carried  on  among  the  people,  and  the  neigh- 
bouring islands  were  visited  by  boat. 

In  this  year  a serious  calamity  befell  the  mission  in  the  total 
wreck  of  the  Southern  Cross,  which  was  lost  on  the  New  Zealand 
coast,  as  she  returned  after  leaving  the  members  of  the  Mission  on 
the  Banks’  Islands.  But  sixteen  scholars,  mostly  from  the  Banks’ 
Islands,  were  brought  to  New  Zealand  for  the  summer,  and  the 
work  was  continued  in  the  new  Melanesian  College  of  St.  Andrew, 
at  Kohimarama,  near  Auckland — a more  sheltered  and  warmer  site 
than  St.  John’s  College.  A large  portion  of  the  funds  necessary  for 
the  erection  of  the  school  buildings  was  provided  through  the 
liberality  of  Miss  C.  M.  Yonge,  who  devoted  the  entire  proceeds 
of  “ The  Daisy  Chain,”  and  part  of  those  from  at  least  one  other 
book,  to  the  work  of  her  cousin,  Mr.  Patteson. 

The  establishment  of  the  Mission  now  seemed  complete  ; its 
system  had  been  tested,  its  promise  was  developed,  and  it  now  only 
needed  w’hat  Bishop  Selwyn  had  early  foreseen  would  become 
necessary,  when  he  wrote  in  his  diary  on  August  20,  1852:  “The 
careful  superintendence  of  this  multitude  of  islands  will  require  the 
services  of  a missionary  Bishop,  able  and  willing  to  devote  himself 
to  this  work.”  Mr.  Patteson  was  consecrated  a missionary  Bishop 
on  St.  Matthias’s  Day,  1861,  and  took  from  thenceforth  the  direction 
of  the  Melanesian  Mission. 

In  this  year  again  a winter  school  was  established  upon  the 
island  of  Mota,  a centre  to  which  scholars  were  brought  from  the 
neighbouring  islands  ; and  members  of  the  Mission  found  it  possible, 
though  not  without  serious  inconvenience  and  risk,  to  spend  several 
weeks  together  upon  the  island.  Bishop  Patteson  at  the  same  time 
was  enabled,  in  H.M.S.  Cordelia,  to  penetrate  further  to  the  north 
than  before,  and  to  make  an  acquaintance  with  the  island  of  Ysabel, 
on  the  seventh  parallel  of  south  latitude,  from  which  the  first 
scholar  was  brought  to  New  Zealand  in  the  following  year.  A new 
vessel  was  being  built  in  England  to  be  presented  to  the  Mission  by 
friends  at  home  ; and  the  voyage  of  1862  was  made  in  a hired 
vessel,  of  which  the  captain  and  part  owner  was  Hemi  Tautari,  a 
native  New  Zealander. 

The  new  Southern  Cross  arrived  in  the  autumn  of  1863,  com- 
manded by  an  officer  of  the  Royal  Navy,  and  well  fitted  for  her 
work  ; and  the  voyage  of  that  year,  though  marred  by  a sickness 


Consecra- 
tion of 
Bishop 
Patteson, 
1861. 


6 


which  made  the  abrupt  withdrawal  of  the  winter  school  from  Mota 
necessary,  brought  back  to  Kohimarama  thirty-nine  scholars,  all 
from  the  Banks’  Islands  except  four  from  Ysabel.  A grievous  sick- 
ness had  sorely  tried  the  work  in  this  year.  Thirty  scholars  at  once 
were  sick  with  dysentery,  of  which  seven  died,  during  which  time 
the  school  became  a hospital,  and  the  Bishop  the  chief  nurse.  The 
domestic  arrangements  of  the  college,  on  which  so  much  care  had 
been  bestowed  by  the  Rev.  L.  Pritt,  bore  so  well  the  unexpected  strain, 
that  in  all  the  distress  no  service  in  house  or  kitchen  was  needed 
from  without  to  aid  the  regular  Melanesian  workers.  The  same 
disease  returned  with  less  violence  in  the  next  year,  and  the  scholars 
were  removed  by  the  kindness  of  the  Governor,  Sir  George  Grey,  to 
his  island  of  Kauwau. 

Meanwhile  the  careful,  regular  teaching,  and  the  steady  discipline 
of  school  and  domestic  work,  had  borne  visible  fruit  in  the  scholars 
from  the  Banks’  Islands.  Six  young  men  and  boys,  with  one 
woman,  were  baptized ; others  were  being  prepared  for  baptism  ; 
many  were  advancing  in  knowledge  of  things  belonging  to  civilisa- 
tion and  religion.  Nor  were  visible  effects  of  the  Mission  work 
wanting  in  the  islands  themselves,  where,  in  the  Banks’  group, 
the  barbarous  habits  were  at  least  modified  and  subdued,  and  the 
people  throughout  influenced  in  favour  of  the  Gospel  by  the  example 
and  direct  teaching  of  their  countrymen. 

The  system  of  the  Mission  had  thus  been  so  thoroughly  tested, 
and  confidence  so  far  gained  by  success,  that  in  1864  Bishop 
Patteson  thought  the  time  was  come  for  laying  before  the  Australian 
Church  the  needs  and  the  promise  of  Melanesia.  The  result  of  his 
journey  through  the  colonies  of  Australia  was  the  distinct 
recognition  of  this  Mission  by  the  various  dioceses,  which  promised 
regular  annual  support  and  contributed  considerable  sums.  The 
Government  of  Queensland  offered  a site  for  a branch  Melanesian 
School  in  Curtis  Island,  on  that  coast,  most  conveniently  situated 
for  communication  with  the  islands.  The  project  of  establishing  a 
school  nearer  to  the  islands  and  more  accessible  than  New  Zealand, 
where  the  Melanesian  scholars  would  find  a climate  and  food  more 
like  that  which  was  natural  to  them,  had  for  some  time  occupied 
the  earnest  consideration  of  Bishop  Selwyn  and  Bishop  Patteson. 
The  breaking  up  of  regular  habits  in  work  and  school  by  the  long 
annual  voyages  was  felt  to  be  a serious  drawback  to  the  progress  of 
the  scholars.  But  Curtis  Island  was,  upon  examination,  found  to 
be,  in  some  important  respects,  unsuited  to  the  work  ; and  a 
settlement  on  Norfolk  Island  was  offered  by  the  Governor,  Sir  John 
Young,  with  the  full  concurrence  of  the  people.  The  Pitcairners 
had  for  some  years  taken  a share  in  the  work,  contributing  to  the 
support  of  the  party  in  the  Southern  Cross,  and  furnishing  every  year 
volunteers  for  services  in  the  boat  or  the  school.  The  disaster  at 
Santa  Cruz  in  1864,  when,  for  the  first  time  in  the  history  of 
the  Mission,  a serious  assault  was  made  upon  the  Mission  boat, 
cost  the  lives  of  two  most  promising  and  devoted  young  men  from 
Norfolk  Island,  Edwin  Nobbs  and  Fisher  Young,  and  the  mutual 
interest  and  affection  between  their  people  and  the  Mission  party 
could  not  fail  to  be  deepened  by  their  death. 


7 


The  Mission  was  consequently  transferred  to  Norfolk  Island 
in  1867,  and  the  results  were  immediately  apparent.  Voyages 
could  be  made  more  frequently,  and  pupils  could  be  retained  in  the 
schools  throughout  the  whole  year.  In  Advent,  1868,  George 
Sarawia,  who,  until  the  year  1858,  when  Bishop  Selwyn  landed  on 
his  island,  had  never  seen  a white  man,  was  admitted  to  the 
diaconate,  and  soon  after  was  stationed  on  Mota. 

But  the  fair  promise  of  a rich  harvest  to  be  ingathered  by  him 
who  had  sown  the  seed  with  so  much  patience  and  self-denial  was 
doomed  to  be  blighted,  for  in  1871  Bishop  Patteson  was  murdered 
by  the  natives  of  Nukapu,  one  of  the  small  reef  islands  of  the  Santa 
Cruz  group.  From  the  letters  of  his  companions  at  the  time, 
notably  those  of  his  fellow-martyr  the  Rev.  Joseph  Atkin,  and  from 
accounts  from  various  sources  that  have  been  received  at  different 
times,  we  are  able  now  to  form  what  is  probably  a fairly  accurate 
idea  of  the  causes  that  led  to,  and  the  circumstancss  attending  this 
tragedy. 

Bishop  Patteson  had  before  visited  this  island,  and  in  each  case 
the  natives  had  shown  no  ill  will,  but  on  the  contrary  were  friendly, 
and  welcomed  him.  A short  time  previous  to  this  last  visit, 
however,  the  island  was  visited  by  a “ labour  ” ship,  the  object 
being  to  secure  natives  to  work  on  the  French  plantations  in  New 
Caledonia.  It  is  difficult  to  be  sure  of  what  actually  took  place,  but 
the  various  accounts  seem  to  agree  that  certain  of  the  native  youths 
were  carried  off,  and  that  one  at  least  was  killed.  There  is  good 
reason  to  believe  that  the  total  number  stolen  or  killed  was  five. 
The  natives,  incensed  at  the  outrage  by  the  “white-man,”  determined 
that  the  next  visitors  of  the  hated  race  should  be  killed  in  expiation. 

A few  weeks  later  the  Mission  ship  arrived.  We  are  told  that 
on  the  morning  of  this  day,  September  20th,  the  Bishop  had  his 
usual  lesson  with  the  natives  on  board  the  vessel.  He  had  begun 
to  read  the  Acts  of  the  Apostles  with  them,  and  this  morning’s 
lesson  happened  to  be  the  martyrdom  of  St.  Stephen.  On 
approaching  the  island  the  boat  was  lowered,  and  the  Bishop, 
accompanied  by  Mr.  Atkin  and  three  native  catechists,  proceeded 
to  row  towards  the  outlying  reef.  The  tide  was  low',  and  therefore 
the  boat  could  not  cross,  but  on  their  way  to  the  shore  they  were 
joined  by  some  native  canoes,  and  the  Bishop  made  the  natives 
understand  that  he  would  be  paddled  across  the  lagoon  in  one  of  the 
canoes.  On  reaching  the  reef,  therefore,  the  Bishop  got  out  of  the 
boat  telling  Mr.  Atkin  to  lie  off  the  reef  and  await  his  return,  then 
stepped  into  one  of  the  canoes  that  had  been  hauled  over  the  reef, 
and  was  paddled  to  the  island.  On  landing  he  went  up  to  the 
village,  entered  a hut,  and  at  once  lay  down  on  the  ground,  probably 
to  rest  for  a few  moments  after  the  hot  row  through  the  heat  of  the 
mid-day  tropical  sun.  Almost  immediately  a native  came  up  from 
behind  and  struck — what  must  have  been  the  death  blow — with  a 
heavy  mallet  on  the  head.  Four  other  wounds  were  inflicted  on 
the  body,  which  was  then  stripped,  w’rapped  in  a mat,  and  carried 
down  to  the  shore.  In  the  folds  of  the  mat,  over  the  breast,  was 
placed  a palm  frond,  with  five  knots  in  the  frondlets ; this  was  to 
signify  that  the  Bishop’s  life  was  taken  in  payment  for  five  lives 


Death  of 
Bishop 
Patteson, 
1871. 


8 


that  had  been  taken  by  “his  people,”  as  the  natives  considered. 
The  body  was  then  placed  upon  the  platform  of  a canoe,  and  a 
woman  in  another  canoe  prepared  to  tow  it  out  to  sea. 

Meanw'hile  the  boat  had  drifted  about  near  the  reef,  certain  of 
the  natives  keeping  company  with  it  in  their  canoes.  Suddenly  a 
flight  of  arrows  was  shot  at  the  boat.  Mr.  Atkin  received  a slight 
wound  in  the  shoulder  ; one  of  the  natives,  Stephen  Taroaniara, 
was  wounded  by  no  less  than  six  arrows ; John  w'as  also  wounded 
slightly,  whilst  James,  the  third  native,  escaped  unhurt.  They  at 
once  rowed  back  to  the  ship,  and  the  natives  were  placed  on  board ; 
but  Mr.  Atkin,  accompanied  by  the  mate — Mr.  Bongard,  and  a 
volunteer  crew  of  natives,  proceeded  once  more  towards  the  shore 
to  search  for  the  Bishop.  By  this  time  the  natives  had  disappeared, 
but  the  tide  had  not  risen  sufficiently  for  the  boat  to  cross  the  reef. 
At  length,  however,  they  were  able  to  do  so,  and  then  perceived 
two  canoes  coming  out  from  the  island  in  the  direction  of  the  reef. 
After  a time,  the  one  that  appeared  to  be  empty  and  towed  by  the 
other  was  cast  off,  and  the  woman  paddled  off  and  disappeared.  Upon 
reaching  the  canoe,  the  Mission  party  found  the  Bishop’s  body  lying 
upon  it.  It  was  carried  on  board,  and  the  next  day  buried  at  sea. 

The  tale  of  loss  was  not  yet,  however,  complete.  The  dreaded 
tetanus  showed  itself  very  soon  with  poor  Stephen,  whose  agony 
was  terrible  to  witness,  and  lasted  some  days.  After  feeling  no 
ill-effects  from  his  slight  wound  for  some  days,  Mr.  Atkin,  while 
celebrating  the  Holy  Communion  on  the  Sunday  morning,  stumbled 
in  uttering  some  of  the  words.  It  was  the  first  symptom  of  the 
dreaded  disease,  and  he  also,  after  lingering  for  two  days  with 
awful  suffering,  was  at  length  released. 

It  must  not  be  forgotten  that  the  Bishop  and  his  companions 
did  not  fall  victims  to  the  unprovoked  treachery  or  cruelty  of  the 
natives  ; they  died  because  of  the  hideous  cruelty  and  treacherj'  of 
white  men  towards  the  natives. 

In  the  providence  of  God  the  death  of  Bishop  Patteson 
resulted  in  tv/o  great  blessings.  In  the  first  place,  the  iniquitous 
labour-traffic,  which  had  been  directly  the  cause  of  the  tragedy, 
was  so  controlled  and  regulated  that  the  outrages- — almost 
inseparable  from  it  in  the  early  days — became  less  and  less 
frequent,  till  with  rare  exceptions  they  ceased  altogether. 

The  other  result  of  the  martyrdom  was  the  establishment  of 
the  Day  of  Intercession  for  Foreign  Missions,  which  was  first  held 
in  1872  to  commemorate  the  receipt  of  the  sad  news  in  England  on 
St.  Andrew’s  Day,  1871. 

By  this  blow  the  Mission  was  sorely  smitten  ; but  it  is  by  a time 
of  trial  such  as  this  that  work  is  proved.  The  native  scholars  were 
equal  to  the  occasion,  and  undertook  much  of  the  w’ork  that  had 
previously  devolved  on  the  English  teachers.  Mr.  Codrington  visited 
some  of  the  plantations  in  Queensland,  to  see  if  the  work  of  the 
Mission  could  in  any  way  be  carried  on  in  them.  The  Society  for 
the  Propagation  of  the  Gospel  appealed  for  a memorial  to  Bishop 
Patteson  which  should  endow  the  Bishopric,  build  a church  at 
Norfolk  Island,  and  provide  a new  ship.  The  appeal  was  w'armly 
taken  up,  and  more  than  ^6,000  was  raised. 


9 


The  news  of  Bishop  Patteson’s  death  was  received  in  England 
with  an  emotion  which  could  only  be  termed  national.  It  formed 
the  subject  of  a paragraph  in  the  Queen’s  Speech  on  opening  the 
session  of  Parliament  in  1872.  It  elicited  from  Professor  Max 
Muller  a remarkable  letter  to  the  Times,  in  which  his  death  was 
characterised  as  “ a great  national  loss,”  and  in  which  he  declared 
that  “ to  have  known  such  a man  is  one  of  life’s  greatest  blessings.” 
In  the  distant  future  the  name  of  Patteson  will  “ live  in  every 
cottage,  in  every  school  and  church  in  Melanesia,  not  as  the  name  of 
a fabulous  saint  or  martyr,  but  as  the  never-to-be-forgotten  name 
of  a good,  brave,  God-fearing  and  God-loving  man.  His  bones 
will  not  work  childish  miracles,  but  his  spirit  will  work  signs  and 
wonders  by  revealing  even  among  the  lowest  of  Melanesian  savages 
the  indelible  God-like  stamp  of  human  nature,  and  by  upholding 
among  future  generations  a true  faith  in  God,  founded  on  a true 
faith  in  man.  It  attracted  a large  and  influential  meeting  to  the 
Sheldonion  Theatre  at  Oxford,  to  express  the  sympathy  and  grief  of 
the  Christian  heart  of  England.  Bishop  Selwyn — then  Bishop  of 
Lichfield — testified  that  “down  to  the  time  of  his  death  Bishop 
Patteson  had  565  young  men  under  his  care  ; and  he  had  succeeded 
in  establishing  so  great  a confidence  among  the  islanders  that  it  was 
only  a question  of  how  many  the  Southern  Cross  could  bring  back 
when  she  returned  from  her  voyages.  On  her  last  trip  she  had 
already  received  two  or  three  shiploads  ; and  there  were  160  scholars, 
speaking  ten  or  fifteen  languages,  in  course  of  instruction  at  Nor- 
folk Island.”  He  made  a vigorous  appeal  to  the  University  to 
send  forth  the  choicest  treasures  of  her  youth,  and  to  take  the 
Melanesian  Mission  as  her  own  possession. 

The  work  of  evangelisation,  which  Bishop  Patteson  was  not 
allowed  to  carry  on  to  perfection,  did  not  languish  in  the  hands  of 
the  Rev.  R.  H.  Codrington  or  George  Sarawia — the  native  deacon — 
although  Mr.  Codrington,  upon  whom,  as  senior  priest,  they  would 
naturally  have  devolved,  could  not  be  induced  to  take  upon  him 
the  more  arduous  duties  of  the  episcopate,  in  succession  to  the 
friend  whom  he  had  loved  so  well,  and  whom  he  had  followed 
through  all  the  perils  which  thickly  bestrewed  their  path,  both  by 
sea  and  land,  among  the  islands.  In  February,  1873,  he  was 
encouraged  by  the  news  of  two  accessions  to  the  missionary  staff 
from  England — the  Rev.  J.  R.  Selwyn  and  the  Rev.  J.  Still,  who 
arrived  in  the  following  May. 

As  Mr.  Selwyn  inherited  all  his  father’s  love  of  the  sea,  their 
arrival  gave  new  life  and  energy  to  the  Mission  in  exploring  the 
island  group  for  fresh  relays  of  scholars,  to  be  educated  under  the 
same  conditions  as  Bishop  Selwyn  had  laid  down.  In  1875,  in 
consequence  of  the  continued  interest  shown  at  Sydney  in  the 
Mission,  the  Southern  Cross  took  Mr.  and  Mrs.  Selwyn  on  a voyage 
to  that  city,  accompanied  by  a party  of  native  scholars,  twelve  of 
whom  were  confirmed  by  the  Bishop  of  Sydney. 

The  first  stone  of  the  Memorial  Chapel  to  Bishop  Patteson  on 
Norfolk  Island  was  laid  on  November  22nd,  1875,  an  occasion  which 
brought  together  both  Melanesians  and  Pitcairners  to  commemorate 
the  life  of  one  to  whom  they  had  each  owed  so  much.  The  same 


10 


Consecra- 
tion of 
Bishop  J.B. 
Selwyn, 
1877. 


year  saw  a considerable  growth  in  the  work  in  the  Banks’  and 
Solomon  groups ; but  the  Annual  Report  concludes  thus  : — 

“ In  the  review  of  the  Mission  w'ork  and  of  the  islands,  nothing 
has  been  said  of  Santa  Cruz,  where  again  the  unparalleled,  but 
surely  not  unprovoked,  enmity  of  the  natives  against  Europeans  has 
been  shown  by  the  murder  of  one  of  the  best  friends  of  their  race. 
Commodore  Goodenough,  who  to  the  many  kindnesses  he  was  able 
during  his  command  to  show  to  this  Mission  added  the  great  benefit 
of  a Christian  example,  when  he  forbade  indiscriminate  vengeance 
to  be  taken  upon  those  who  had  ignorantly  attacked  him.  While 
Santa  Cruz  remains  unapproached,  a main  duty  of  the  Melanesian 
Mission  remains  unfulfilled ; to  fulfil  it  seems  at  present  imprac- 
ticable ; we  can  only  wait  and  watch  for  an  opportunity  which  may 
prudently  be  used,  with  the  hope  that  there  and  elsewhere  God  will 
fulfil  His  purpose  in  His  own  good  time.” 

At  length  in  February,  1877,  after  an  interregnum  of  more  than 
five  years  since  the  death  of  its  first  Bishop,  John  Richardson 
Selwyn,  who  since  1873  had  been  gaining  practical  experience  as  a 
missionary  was  consecrated  as  Bishop.  His  consecration  took  place 
on  Sunday,  February  18th,  at  Nelson,  New  Zealand. 

Perhaps  the  greatest  difficulty  that  the  Mission  had  to  meet  was 
the  multitude  of  languages.  It  was  obvious  that  for  the  training 
college  there  must  be  one  language  in  use,  and  at  first  an  attempt 
was  made  to  establish  English  ; but  ours  is  a difficult  tongue  for 
such  a race  to  master,  and  it  was  soon  decided  to  choose  one  of  the 
native  dialects.  At  the  time  that  this  decision  was  made  there 
happened  to  be  more  lads  from  a small  island  called  Mota,  in  the 
Banks’  group,  at  the  college  than  from  any  other.  Their  language 
was  accordingly  chosen,  and  remains  the  lingua  franca  of  the  school. 
In  it  every  scholar  that  comes  to  Norfolk  Island  is  trained  ; but 
when  he  returns  to  his  own  home  to  teach  he  teaches  in  the  tongue 
of  those  to  whom  he  ministers.  Translations  of  portions  of  the 
Scriptures,  of  prayers,  and  hymns  have  now  been  made  in  many  of 
the  island  dialects,  and  have  been  printed,  sometimes  by  the  natives 
themselves,  at  the  Mission’s  own  printing  press  at  the  College.  But 
invaluable  help  has  been  rendered  to  the  Mission  by  the  S.P.C.K., 
the  British  and  Foreign  Bible  Society,  and  the  National  Bible 
Society  of  Scotland,  who  have  from  time  to  time  printed  translations 
of  the  Scriptures  and  of  prayer-books  in  Melanesian  languages. 

During  his  stay  in  the  Island  of  Ulawa,  one  of  the  Solomon 
group,  in  1876,  Mr.  Still  was  able  to  learn  something  of  the  circum- 
stances of  Bishop  Patteson’s  murder  from  some  natives  of  the  Reef 
Islands  of  Santa  Cruz  who  had  been  blown  away  and  come  ashore 
there.  He  wrote:— 

When  I 6rst  asked  about  the  death  of  the  Bishop,  they  pretended  to  have 
no  knowledge  of  it,  saying  their  island  of  Nupani  was  a long  way  oil.  After  a bit 
they  opened  out  and  told  us  that  a labour  vessel  had  been  there  just  before  and 
had  killed  four  men,  wounding  four  more,  and  carrying  away  four  men.  They 
gave  the  names  of  these  men.  We  tried  to  find  out  the  meaning  of  the  knots  in 
the  palm-leaf,  but  could  get  no  satisfactory  answer.  Wate,  who  was  wdth  us, 
imagines  it  meant  the  Bishop  and  four  others  in  the  boat.  The  one  who  told  the 
story  was  quite  excited,  and  talked  very  fast  in  a mixture  of  Santa  Cruz  and 
Ulawa,  which  made  it  difficult  for  me  to  get  at  it  at  all.  Curiously  enough,  one 


II 


the  men,  Lapis,  was  in  a canoe  which  the  Southern  Cross  overhauled  the  day 
before  the  Bishop's  death,  when  a boat  was  lowered  and  the  Bishop  went  to 
them.  Lapos  described  how  the  Bishop  stood  in  the  bows  of  the  boat  holding  up 
a hatchet,  and  afterwards  gave  them  three.  He  also  says  they  warned  the  Bishop 
not  to  go  to  Nukapu,  which  our  skipper,  then  mate,  also  remembers.  My  visit 
ended  in  their  staying  behind.  They  had  married  wives  and  settled  down,  and 
I fancy  the  people  did  not  care  to  part  with  them.  Our  hopes  for  Santa  Cruz 
are  for  the  present  gone.” 

On  Sunday,  April  28,  1878,  Bishop  Selwyn  held  his  first  Island 
ordination.  He  writes  thus  in  his  diary  : — 

“We  brought  out  the  little  altar-table  which  was  standing  ready  just  inside 
the  school-house,  and  set  it  up  under  the  overhanging  leaves,  and  made  a rude 
rail  outside  it.  Beyond  this  the  ground  sloped  down  to  the  open  space  at  the 
entrance  of  the  little  village,  so  that  all  the  crowd  could  see,  and  they  were  pretty 
well  shaded  from  the  morning  sun  by  some  trees,  while  the  background  was 
formed  by  a magnificent  banyan,  which  arches  over  the  entrance  from  the  sea. 
The  people  came  in  well  from  the  distant  villages,  and  with  our  boys  from  the 
vessel,  and  a contingent  from  Edwin's  own  station  at  Pek,  I should  say  that  there 
were  at  least  250  people  present.  To  these  I spoke  shortly,  telling  them  how  the 
different  offices  of  the  Ministry  began  and  were  continued  in  Christ,  and  by  His 
authority.  Then  came  the  Litany,  and  then,  after  the  usual  questions,  Edwin 
Sakalraw  knelt  before  me,  and  I ordained  him.  I felt  it  very  deeply,  but  I am 
sure  no  Bishop  ever  sent  forth  a more  simple,  earnest  man  to  do  his  Master's 
work — and  I am  very  happy  about  him.  Then  we  carried  the  little  table  into  the 
church  again,  and  concluded  the  Communion  Service  there,  with  twenty  native 
Communicants  besides  the  clergy.  This  makes  a good  ending  to  the  Easter 
octave.  Mr.  Palmer  preached  in  the  evening,  and  I have  been  talking  since. 
It  is  something  being  able  to  bring  some  twenty  or  thirty  boys  ashore  in  a place 
like  this,  and  find  them  coming  so  readily  to  Service  and  to  school. 

“Another  event  of  more  than  coming  interest  is  the  occupation  of  the  Reef 
Islands  adjacent  to  Santa  Cruz,  by  the  native  deacon  the  Rev.  Mano  Wadrokal, 
who  voluntered  for  the  purpose.  It  will  be  seen  that  after  a short  stay  at 
Nufiloli  he  was  visited  and  found  well  established,  with  a good  prospect  of 
extending  his  work  to  the  island  of  Santa  Cruz  itself,  which  has  been  so  long  and 
so  sadly  closed  to  all  friendly  intercourse.  There  is  now,  therefore,  good  hope 
that  the  constant  object  of  Bishop  Patteson's  solicitude  may  at  length  be  attained, 
and  Santa  Cruz  included  in  the  round  of  the  Mission  work.” 

The  following  extract  from  Bishop  Selwyn’s  diary  tells  how  he 
first  heard  the  news  of  the  death  of  him  whom  New  Zealand 
and  Melanesia  will  for  all  time  honour  and  commemorate  as  their 
greatest  and  noblest  benefactor  : — 

"July  2nd,  1878. — Went  down  with  my  letters  to  send  by  the  Chance,  little 
thinking  what  tidings  I should  hear  on  board.  I went  off  in  one  of  their  boats, 
and  went  down  below,  when  almost  the  first  word  the  Government  Agent  said  to 
me  was,  ‘Who  is  that  Bishop  Selwyn  who  died  in  England  the  other  day  ? ’ 
Just  as  I heard  of  Bishop  Patteson,  so  did  1 hear  of  my  father.  I could  find 
nothing  in  the  papers  about  it  except  Mr.  Maclagan's  appointment.  So  all  I 
know  is  that  the  hard-working  life  is  done,  and  the  rest  won  at  last.  Thank  God  ! 
Though  it  has  come  so  suddenly,  yet  the  distance  softens  it,  and  one  can  perhaps 
feel  more  of  joy  than  of  sorrow.  It  is  well  that  I should  hear  of  it  here,  where 
he  almost  began  his  work,  which  now  I must  try  and  carry  on  as  his  legacy — 
here,  where  he  has  been  himself,  bathing  and  watering  in  the  stream  where  we 
so  often  bathe  and  water.  Everything  speaks  of  him  in  his  great  aims  and 
boundless  self-denial,  and  then  my  thoughts  can  go  from  hence  to  the  cathedral 
which  he  loved  so  well,  and  under  the  shadow  of  which  I trust  he  now  rests. 
May  God  give  me  grace  to  follow  his  example." 

The  opening  of  the  islands  of  Santa  Cruz  to  renewed  intercourse 
after  the  death  of  Bishop  Patteson  and  Commodore  Goodenough, 
and  the  introduction  and  establishment  of  the  work  of  the  Mission 


Islands  of 
Santa  Cruz 


12 


among  the  people,  have  a special  interest  in  the  history  of  the 
years  from  1877  to  1882.  Opportunities  of  approaching  the  group 
had  been  sought  from  the  time  of  Bishop  Patteson’s  death,  but  the 
disaster  of  1875  at  Santa  Cruz  seemed  for  the  time  to  have  closed 
the  door.  At  last,  happily,  in  the  first  year  of  Bishop  Selwyn’s 
episcopate,  a providential  opening  presented  itself.  When  he 
was  ashore  at  Saa,  in  Malanta,  he  heard  of  tw'o  natives  of 
one  of  the  Reef  Islands,  Nufilole,  who  had  been  blown  away  in 
their  canoe  and  carried  across  to  the  Solomon  Islands,  and  who 
were  now  in  captivity  at  Port  Adam.  Whth  some  little  risk, 
and  with  the  payment  of  a considerable  ransom,  the  Bishop 
recovered  one  of  these,  and  carried  him  to  another  of  the  Reef 
Islands,  Nupani,  from  whence  he  could  reach  his  home,  and  in  doing 
so  spread  abroad  the  report  of  the  friendly  treatment  he  had  received. 
Next  year  a native  deacon,  who  had  volunteered  for  the  work, 
was  placed  on  Nufilole,  after  the  Bishop  had  recovered  Akua,  the 
second  castaway  in  Malanta,  and  taken  him  home.  During  his 
residence  at  Nufilole,  Wadrokal,  the  native  deacon,  was  visited  by 
natives  of  Santa  Cruz,  and  was  assured  of  a friendly  reception  if  he 
would  remove  his  residence  and  teaching  to  that  island.  The  way 
was  thus  opened  for  the  visit  of  the  Bishop  to  Santa  Cruz  in  1880, 
and  the  bringing  of  three  scholars  from  the  Reef  Islands  to  Norfolk 
Island,  the  long-desired  first-fruits  of  the  group. 

Christian  teaching  was  thus  begun,  and  the  work  of  the  Mission 
established  on  the  most  friendly  footing.  A large  party  of  Santa 
Cruz  men,  with  one  woman  and  many  boys,  visited  Norfolk  Island 
in  the  succeeding  year,  and  twelve  boys  remained  there  as  scholars. 
In  1882  Mr.  Alan  Lister-Kaye,  in  whose  special  charge  these  boys 
had  been  placed,  stayed  six  weeks  on  the  island.  In  1884  he 
visited  Nukapu,  where  he  was  w’armly  welcomed  ; and  the  Bishop 
was  able  in  the  same  year  to  place  the  cross  sent  out  by  Bishop 
Patteson’s  sisters  within  a few  feet  of  the  place  where  he  was 
stricken  down.  The  cross  is  so  placed  as  to  be  visible  from  the  sea, 
with  this  inscription — -“In  memory  of  John  Coleridge  Patteson,  D.D., 
Missionary  Bishop,  whose  life  was  here  taken  by  men  for  whose  sake 
he  would  willingly  have  given  it.  Sept.  20,  1871.”  The  Bishop 
was  able  again,  accompanied  by  native  lads  already  baptized,  to 
spend  some  time  in  1887  at  Santa  Cruz,  and  satisfactory  progress 
has  since  been  made. 

An  event  of  very  great  interest  and  importance  in  the  history  of 
the  Mission  was  the  consecration  of  the  Chapel  built  as  a memorial 
to  Bishop  Patteson  in  Norfolk  Island,  on  December  7,  1880.  A 
large  party  of  friends  of  the  Mission  from  New  Zealand  and 
Australia  were  present.  The  sermons  on  the  day  of  the  consecra- 
tion were  preached  by  Archdeacon  Dudley,  of  Auckland,  New 
Zealand,  a companion  and  fellow-labourer  of  Bishop  Patteson, 
and  by  the  Bishop  of  Waiapu,  some  time  a missionary  in  India. 
Special  commemoration  was  made  of  Bishop  Patteson,  Joseph  Atkin 
(priest),  Stephen  Taroaniara  (catechist),  Edwin  Nobbs  and  Fisher 
Young  (Norfolk  Islanders),  who  all  lost  their  lives  in  the  work  of  the 
Mission  ; of  Bishop  Selwyn,  the  founder  of  the  Mission  ; the  Rev.  W. 
Nihill  and  the  Rev.  R.  S.  Jackson,  Mrs.  Selwyn  and  Mrs.  Palmer,  and 


13 


Commodore  Goodenough,  of  the  Royal  Navy.  The  completion  of 
the  Chapel  had  been  long  delayed,  for  to  build  in  stone  in  Norfolk 
Island  was  a difficult  and  slow  work ; but  when  completed  the 
beauty  and  dignity  of  the  building,  with  the  gifts  of  marble 
pavement  and  font  and  stained-glass  windows,  deeply  impressed 
Melanesian  scholars  and  visitors.  There  has  followed  a desire  to 
build  and  to  have  consecrated  native  churches  in  the  islands.  In 
the  year  1884  the  Bishop  dedicated  four  native-built  churches  in 
the  Banks’  group. 

During  these  years  a remarkable  work  was  being  carried  on  in 
Florida,  under  the  direction  of  the  Rev.  A.  Penny,  in  whose  book, 
“ Ten  Years  in  Melanesia,”  an  interesting  account  of  it  may  be 
read.  By  the  year  1883  the  whole  island  was  fairly  occupied  by 
schools,  and  twenty  native  teachers  were  at  work,  a very  large 
proportion  of  the  people  were  under  Christian  influence  and 
teaching,  and  in  that  year  two  hundred  persons  were  baptized. 
In  this  work  a very  large  share  was  taken  by  Charles  Sapibuana, 
the  first  Florida  scholar  to  begin  the  effective  teaching  of  his  people. 
He  had  been  ordained  deacon  among  his  own  disciples  in  1882,  and 
having  well  earned  a higher  degree,  he  was  taken  to  Norfolk  island 
to  prepare  for  the  priesthood,  and  died  there  in  1886.  The  account 
given  by  Mr.  Plant  of  the  reception  of  the  news  of  his  death  will 
show  the  estimation  in  which  he  was  held  : — 

" The  whole  journey  to  Gaeta  was  indescribably  touching,  and  gives  strong 
evidence  of  the  good  work  Charles  has  wrought  among  his  people  ; for  instance, 
at  one  place  we  had  to  cross  a rough  stream,  on  the  other  side  were  an  old 
woman  and  girl  getting  water.  Our  self-constituted  herald  announced  in 
unmistakable  accents,  as  he  did  all  along  our  road,  ‘ Sapibuanais  dead.'  The 
old  woman  exclaimed  at  once,  and  began  to  cry,  but  the  girl  sat  where  she  was, 
looking  stolidly  across  at  us,  until  Georgina  (Sapi's  widow),  having  crossed  the 
stream,  went  and  stood  before  her  with  outstretched  hands.  The  poor  girl, 
without  rising,  seized  Georgina’s  hands,  and  burying  her  face  in  them  burst  into 
a passion  of  tears.  When  we  got  into  the  village,  and  the  sad  news  became 
known,  the  men  huddled  together  in  silent  grief,  and  the  women  wailed.  The 
same  evening  after  evensong  the  Bisbop  and  I,  on  rounding  the  corner  of  one  of 
the  village  houses,  came  upon  a little  rough,  dirty  under-teacher  with  a head  of 
hair  worthy  of  a London  Arab,  crying  piteously.  These  few  instances  show, 
surely,  how  Charles,  by  his  faithful  work  for  his  Master,  had  gained  a part  in 
the  affections  and  lives  of  his  people,  from  which  it  is  hard  to  lose  him." 

In  this  island,  and  among  the  neighbouring  population,  a 
disastrous  occurrence,  which  seemed  at  first  likely  to  hinder  the 
progress  of  Christianity,  proved  in  the  event  to  have  advanced  it. 
The  murder  of  an  officer  of  the  Royal  Navy  and  his  boat’s  crew 
was  punished  justly  and  effectually  by  the  captain  of  H.M.S. 
Cormorant ; and  the  Commodore  on  the  Australian  station,  in  his 
despatch  to  the  Admiralty,  refers  to  the  “assistance,  energy,  and 
courage  rendered  and  shown  by  Bishop  Selwyn,  to  whom  manly 
is  due  the  credit  of  bringing  the  chiefs  of  Florida  to  reason,  and 
inducing  them  to  deliver  up  the  murderers.” 

Of  the  three  islands  of  the  New  Hebrides,  which  have  remained 
since  1880  in  the  hands  of  the  Mission,  the  northern  parts  of  Aurora 
and  Pentecost  have  made  good  progress.  In  part  of  Lepers’  Island 
the  promise  of  advance  was  for  a time  checked  by  the  death  of  an 
excellent  native  teacher. 


Work  in 

Florida 

Island. 


The  New 
Hebrides, 


H 


In  the  year  1886  the  southern  stations  of  the  Mission  in  the  New 
Hebrides,  Banks’  Islands,  Torres  Islands,  and  Santa  Cruz  were 
visited,  to  the  delight  of  the  native  people  add  the  encouragement 
of  the  female  native  teachers,  by  Mrs.  Selwyn,  the  Bishop’s  wife. 

In  Norfolk  Island  the  school  is  regularly  carried  on,  and  the 
preparation  of  the  scholars  for  their  future  task  as  teachers  is  the 
main  object  kept  in  view.  There  have  been  of  necessity  changes  in 
accordance  with  the  changed  condition  of  the  islands.  In  many 
cases  now  the  scholars  do  not,  as  at  the  beginning  all  did,  come 
wholly  uninstructed  from  heathen  homes  ; many  come  well  taught, 
and  baptized,  from  the  Christian  island  schools.  They  have  been 
always  taught,  in  New  Zealand  and  in  Norfolk  Islands  alike,  that 
they  have  been  called  out  of  darkness  not  for  their  own  salvation 
only,  but  to  be  the  means  of  enlightening  others,  and  they  have 
been  encouraged  to  think  of  other  Missions  as  well  as  their  own. 
In  Bishop  Patteson’s  time  they  sent  their  modest  contribution  to 
Central  Africa  ; and  they  have  from  time  to  time  delighted  to  add 
their  slender  help  when  they  have  heard  of  Indian  famines  or  volcanic 
eruptions  in  New  Zealand,  as  well  as  to  give  a little  to  the  S.P.G. 

In  the  year  1888  the  Bishop  visited  Tikopia,  an  island  and 
people  well  known  to  his  predecessors,  where  the  Mission  has  never 
been  able  to  get  a footing.  In  the  same  year  the  first  of  the 
“ Parliaments  ” of  native  chiefs  and  teachers  was  held  on  the  island 
of  Florida,  among  a people  now  mainly  Christian.  The  introduc- 
tion of  the  Gospel  destroys  the  sanctions  upon  which  the  native 
system  of  government,  such  as  it  is,  depends ; and  it  becomes 
therefore  a matter  of  great  importance  to  lead  the  people  towards 
some  form  of  self-government,  in  which  the  teachers  of  the 
new  religion  shall  have  no  more  than  their  natural  influence  as 
advisers.  The  assumption  of  a British  Protectorate  in  these  islands 
will  now  prevent,  or  make  unnecessary,  further  attempts  on  the  part 
of  the  Mission  to  educate  the  native  people  in  political  matters. 

The  state  of  the  Bishop’s  health  in  1889  required  that  he  should 
take  a holiday  ; and  when  in  England  he  arranged  for  the  building 
of  a new  Mission  vessel,  which  was  completed  in  1891.  On  his 
return  to  his  island  work  he  was  not  able  to  make  more  than 
one  voyage,  and  returned  quite  crippled  and  dangerously  ill  to 
Norfolk  Island  at  the  end  of  1890.  He  was  able  before  leaving  the 
Mission  to  ordain  Clement  Marau  as  deacon,  whose  labours  in 
Ulawa  in  the  Solomon  Islands  had  so  well  earned  him  advancement 
Resigna-  to  the  ministry.  The  return  of  Bishop  John  Selwyn  to  England, 
Bishop  resignation,  under  urgent  medical  adxdce,  of  the  bishopric, 

Selwyn,  closed  a period  in  the  history  of  the  Mission  which  can  be  looked 
back  upon  with  great  thankfulness.  His  many  years  of  devoted 
service  consolidated  the  system  of  the  Mission,  and  aided  the  great 
advance  of  the  Gospel  among  the  native  people.  He  helped 
moreover  greatly  to  develop  the  work  done  by  native  teachers  in 
their  schools.  His  personal  influence  was  deeply  felt  throughout 
the  islands,  and  he  was  long  enough  head  of  the  Mission  to  see  the 
fruit  of  his  father’s  plans  and  labours.  The  last  additions  to  the 
field  of  work  in  the  islands  were  the  schools  now  fully  established 
and  at  work  in  Santa  Cruz  and  the  Torres  Islands. 


15 


During  the  vacancy  of  the  bishopric  the  Mission  had  the 
advantage  of  the  presence  during  an  Island  voyage  of  Bishop 
Montgomery,  then  Bishop  of  Tasmania.  He  visited  Norfolk  Island, 
and  made  the  round  of  the  islands  in  the  new  Southern  Cross 
confirming  the  baptized,  and  encouraging  alike  the  missionaries, 
native  teachers,  and  scholars.  He  has  published  an  account  of  his 
visit  in  “ The  Light  of  Melanesia,”  to  which  inquirers  into  the 
history  and  progress  of  the  Mission  may  well  refer.='=  He  tabulated 
the  state  of  the  Mission  for  the  year  1895  follows  ; — 

Teachers,  381  ; schools,  122;  scholars,  12,183;  baptized,  8,929; 
confirmed,  i,iii  ; European  clergy,  12  ; Native  clergy,  9. 

The  Bishop  (Dr.  Montgomery)  was  also  able  to  visit  Fiji,  where 
he  found  a considerable  number  of  Christian  Melanesians  under  the 
care  of  the  two  clergymen  sent  there  by  the  S.P.G.  It  appeared 
very  desirable  to  connect  these  with  the  Mission,  with  a view  to  the 
employment  of  some  of  them  as  teachers  in  their  native  islands. 
Mr.  Comins  went  to  Fiji  in  1893,  succeeded  so  far  in  securing 
the  object  in  view  that  a certain  number  of  Solomon  Islanders  from 
Fiji  were  brought  over  for  training  to  Norfolk  Island.  As  a further 
result,  a few  of  these  Melanesian  “ labourers  ” have,  with  some 
natural  difficulty,  started  schools  in  Malanta. 

In  1894,  Rev.  Cecil  Wilson,  vicar  of  Moordown,  and  late 
curate  of  Portsea,  was  appointed  to  the  vacant  bishopric.  He 
proceeded  without  delay  to  New  Zealand,  where  he  was  consecrated 
on  St.  Barnabas’  Day  in  the  Cathedral  at  Auckland.  He 
entered  at  once  upon  his  work  in  Norfolk  Island,  and  in  the 
islands.  At  the  end  of  his  voyage  he  expressed  his  feeling  of 
“ astonishment  at  the  progress  the  Gospel  has  made  in  the  islands.” 
During  his  cruise  he  “ confirmed  nearly  five  hundred  persons, 
consecrated  five  new  churches,  and  dedicated  many  schools.”  He 
“ was  struck  by  the  efficiency  and  number  of  the  native  teachers, 
and  the  great  respect  in  which  they  are  held.”  It  was  a new  feature 
of  the  Mission  work  that  the  natives  in  the  islands  should  be  asked 
to  contribute  to  the  expenses  of  the  work.  A large  response  was 
made  by  them  to  the  appeal ; of  money  they  had  none  to  give,  but 
what  they  had  they  were  forward  to  contribute  to  what  was  called 
the  “ Gift.”  The  Bishop,  after  a full  review  of  his  field  of  work, 
determined  on  the  establishment  of  a central  school  and  hospital  in 
the  Solomon  Islands. 

This  was  begun  without  delay  at  Siota,  in  Florida,  a Christian 
island  lying  close  to  large  islands  on  which  it  has  been  impossible 
to  do  much.  Mr.  Comins  and  Dr.  Welchman  worked  hard  at 
building,  and,  at  the  end  of  1896,  Dr.  Welchman  took  up  his  abode 
therewith  his  newly-married  wife,  who  survived  but  a short  time  the 
commencement  of  her  noble  task.  The  site  has  proved  unhealthy, 
and  it  is  doubtful  if  it  will  be  retained  as  a training  centre. 

The  work  has  continued  to  advance  in  the  islands.  Thus, 
the  Rev.  Clement  Marau  reports,  in  1895,  the  building  of  a large 
stone  church,  and  says  of  the  people  of  his  district,  “ There 
is  not  a single  person  in  darkness  ; all  come  to  be  taught.”  The 
Rev.  L.  Robin  says,  in  1896,  of  the  Torres  Islands,  “ Lo  is  now 
*Published  by  the  S.P.C.K.,  Northumberland  Avenue,  W.C.  Price  5s. 


Consecra- 
tion of 
Bishop 
Wilson, 
1894. 


i6 


Present 
State  of  the 
Mission. 


practically  entirely  Christian.”  The  late  Archdeacon  Palmer  wrote 
at  Christmas,  1895,  “ It  is  my  greatest  comfort  to  know  that  the 
success  of  the  Mission  is  so  largely  owing  fo  the  faithful  work  of  the 
Melanesian  teachers  and  clergy,  who  work  on  year  after  year  with 
only  a few  days’  visit  from  their  white  overseers  and  fellow- 
labourers,  who  are  as  pioneers  preparing  the  way  for  future 
workers ; and  upon  whose  faithfulness  and  earnestness  the  future 
success  of  the  Mission  must  so  largely  depend.” 

In  1906  the  staflF  of  the  Mission  consisted  of  the  Bishop,  two 
archdeacons,  nine  priests  (English),  two  deacons  (English),  three 
native  priests,  nine  native  deacons,  five  English  lay-helpers,  and 
fifteen  ladies:  while  the  “Black  Net,”  to  which  the  founder  of  the 
Mission  looked  forward  as  the  chief  evangelising  agency,  was 
composed  of  upwards  of  689  native  catechists,  distributed  amongst 
289  schools.  The  Mission  has  for  two  years  possessed  a first-rate 
steamer,  by  which  it  is  possible  to  do  more  work  in  less  time  than 
formerly.  It  may  be  truly  said  that  the  want  of  men  and  funds  alone 
prevents  the  Mission  from  establishing  Christianity  on  the  remaining 
heathen  islands. 

The  Society  for  the  Propagation  of  the  Gospel  ceased  to  give 
direct  aid  to  the  Melanesian  Mission  in  1881,  but  still  contributes 
towards  the  support  of  a chaplain  for  the  Norfolk  Islanders.  It  also 
supports  the  work  which  is  being  carried  on  amongst  the  Indian 
coolies  in  Fiji. 

Bishop  Wilson,  writing  in  March,  1906,  says: — “ Here  are  fields 
white  indeed  unto  harvest.  But  where  are  the  labourers  ? The 
language  difficulty  prevents  many  men  from  joining  us  ; but  it  need 
not,  for  any  one  of  ordinary  intelligence  can  learn  at  least  one 
Melanesian  language,  and  with  only  one  a great  deal  can  be  done. 
The  unhealthiness  of  the  island-life  alarms  others.  But  this  also  can 
be  got  over  by  offering  for  work  in  Norfolk  Island  only,  where  the 
climate  is  one  of  the  best  in  the  world,  and  where  men  are  just  now 
as  much  needed  as  they  are  in  the  islands.  Here  at  Norfolk  Island, 
the  Head  Training  School  and  Headquarters  of  the  Mission,  where 
from  150  to  180  boys  are  being  trained  as  teachers,  our  Permanent 
staff  of  white  men  numbers  only  two  teachers — Archdeacon  Cullwick 
and  the  Rev.  E.  S.  Wayne.  If  men  fond  of  reading  and  teaching 
would  join  us  for  Norfolk  Island  work  only,  they  would  set  free  the 
men  in  the  islands  who  now  have  to  be  recalled  from  time  to  time, 
and  so  indirectly  increase  the  staff  in  the  islands. 

“ With  our  great  opportunities  before  us,  and  our  needs  of  many 
kinds,  we  ask  most  earnestly  for  Men — clergy,  medical  men,  educated 
laymen — ‘ Come  over  and  help  us  ! ’ ” 

News  has  just  reached  England  (November,  1906)  by  cable,  that 
the  Rev.  C.  C.  Godden,  one  of  the  staff  of  the  Mission,  and  priest  in 
charge  of  Opa,  New  Hebrides,  has  been  murdered.  Details  as  yet 
have  not  come  to  hand. 


MISSIONARY  DISTRICT  OF  HONOLULU. 

IMPORTANT  DATES  IN  THE  HISTORY  OF  OUR  MISSION. 

1861 —  December — Rev.  Thomas  N.  Staley,  D.  D.,  of  the  Church  of 

England,  was  consecrated  the  first  Bishop  of  Honolulu. 

1862 —  The  Bishop  arrived  in  Honolulu,  organized  the  mission,  and 

started  our  school  work  for  Hawaiian  boys  and  girls. 

1867 — Cornerstone  of  the  Cathedral  was  laid. 

The  Priory  School  was  founded  in  Honolulu  and  the  Boys’ 
School  was  founded  at  Lahaina,  which  afterwards  became  the 
nucleus  of  lolani  College  in  Honolulu. 

1870 — Bishop  Staley  resigned  and  returned  to  England. 

1870-2 — The  Diocese  in  charge  of  Archdeacon  Mason. 

1872 — Consecration  and  arrival  of  the  Rt.  Rev.  Alfred  Willis,  D.  D. 

1885 — A second  congregation  was  organized,  worshipping  in  the  Ca- 
thedral and  holding  its  services  at  different  hours  from  those 
of  the  original  congregation. 

1887 — Work  for  Chinese  begun  by  the  Rev.  H.  H.  Gowan  and  actively 
supported  by  Bishop  Willis.  He  continued  to  take  special  in- 
terest in  this  work  after  the  return  of  Mr.  Gowan  to  the 
United  States  and  was  most  successful  in  it. 

1898 — Hawaii  annexed  to  the  United  States. 

1902 — Bishop  Willis  transfers  his  Episcopal  jurisdiction  to  Bishop 
Nichols  of  California,  acting  as  the  representative  of  the  pre- 
siding Bishop  of  the  Protestant  Episcopal  Church.  By  this 
transfer  in  accordance  with  previous  legislation  of  the  Gen- 
eral Convention  of  1901,  the  English  Diocese  of  Honolulu 
ceased  and  the  American  District  of  Honolulu  became  its 
successor. 

1902 — Bishop  Nichols  organized  the  Mission  Chapel  of  St.  Clement’s 
into  a parish,  held  a confirmation  there,  and  made  the  Rev. 
A.  Mackintosh  Canon  of  the  Cathedral. 

July  2 — Rev.  Henry  B.  Restarick  was  consecrated  as  Bishop  of 
the  Missionary  District  of  Honolulu  and  reached  Honolulu  a 
month  later. 


HOW  THE  HAWAIIAN  MISSION  CAME  TO  US. 

PON  the  formal  organization  of  our  church  in  the 
Upited  States,  in  1785,  the  Society  for  the  Propagation 
of  the  Gospel  withdrew  from  its  missionary  field  ex- 
tending from  Maine  to  Georgia,  where  it  had  spent 
two  and  a quarter  million  dollars,  and  turned  over  its 
property  and  the  fruits  of  its  missionary  toil  to  our 
forefathers. 

Again  in  1902  the  same  society,  upon  the  an- 
nexation of  the  Hawaiian  Islands  to  the  United 
States  withdrew  from  this  missionary  field  in  the  Pacific  and 
turned  over  its  land,  schools  and  churches,  its  Christian  achieve- 
ments, and  opportunities  to  us.  It  is  unique  for  the  Bishop  of  a 
new  missionary  district  to  find  Prayer  Book  and  hymnal  already 
translated  for  him  into  a foreign  tongue,  a cathedral  organization  and 
a partly  finished  building  waiting  for  him,  schools,  churches,  and,  best 
( f all,  communicants  of  three  races  gathered  in  congregations  ready 
to  welcome  and  work  with  him.  But  this  is  what  the  annexation  of 
Hawaii  means  for  Churchmen. 


1 


Early  Voyagers 


The  Lost  Op- 
portunity of  the 
Church  of 
England 


Tlie  Islands  having  become  part  of  the  United  States,  Bishop 
Willis  resigned  and  the  Church  of  England  transferred  its  ecclesi- 
astical jurisdiction  over  them  to  the  Protestant  Episcopal  Church 
in  the  United  States  of  America.  Bishop  Nichols,  of  California,  acting 
for  the  presiding  Bishop,  received  the  transfer  of  the  property  and 
jurisdiction.  There  were  church  buildings,  schools,  with  335  children; 
three  parsonages,  four  cemeteries,  and  several  sites  for  churches.  The 
total  value  of  the  property  at  that  time  was  about  $110,000,  not  in- 
cluding the  Priory  School. 

OUR  NEW  LEADER  FOR  OUR  NEW  OPPORTUNITY. 

“About  twenty  years  ago,  Henry  Bond  Restarick  entered  upon 
the  rectorship  of  St.  Paul’s  Church,  San  Diego,  California.  At  that 
time  St.  Paul’s  was  the  only  church,  and  he  was  the  only  clergyman 
in  a district  considerably  larger  than  the  State  of  Massachusetts.  He 
at  once  began  a policy  of  systematic  extension.  First  of  all,  he 
cultivated  a willingness  on  the  part  of  his  congregation  to  share  his 
services  with  people  who  had  fewer  spiritual  privileges.  He  estab- 
lished missions  steadily,  but  wisely.  He  enlisted  and  trained  a num- 
ber of  members  of  the  Brotherhood  of  St.  Andrew  and  other  men  as 
lay  readers,  and  put  them  in  charge,  under  him,  of  the  new  missions. 
By  example  and  counsel,  he  led  some  of  them  into  the  ordained  min- 
istry. A dozen  or  more  parishes  and  missions  in  California  offer  to- 
day the  visible  results  of  the  energy  and  faith  of  himself  and  those 
whom  he  inspired  and  led.’’ 

In  1902  he  was  consecrated  Bishop  of  the  Missionary  District  of 
Honolulu,  and  he  has  carried  into  it  the  same  spirit  of  generous  Chris- 
tian statesmanship  that  marked  his  rectorship  in  San  Diego. 

HISTORY  OF  THE  MISSION. 

Linked  with  the  name  of  Captain  Cook,  who  discovered  the 
Hawaiian  Islands  in  1778,  is  that  of  Captain  Metcalf,  who  visited  them 
twelve  years  later.  His  crew,  like  many  others,  followed  the  example 
of  the  discoverers  and  vied  with  the  natives  in  licentiousness  and 
cruelty,  but  through  two  of  his  crew,  who  were  captured,  Metcalf’s 
visit  has  become  memorable  in  the  history  of  Hawaii. 

Beginning  their  life  on  the  islands  as  prisoners.  Young  and  Davis, 
by  their  knowledge  of  the  use  of  gunpowder,  assisted  Kamehameha  I. 
in  his  wars  of  conquest,  and  rose  to  high  positions  in  the  native  gov- 
ernment, and  by  their  disregard  of  the  superstition  of  the  tabu 
showed  its  foolishness  and  the  helplessness  of  the  gods. 

Coinciding  with  the  residence  of  Young  and  Davis  came  the  visit 
of  the  Churchman,  Vancouver.  Bishop  Staley  says  of  him:  “In  1792 
Vancouver  made  his  first  visit  to  the  islands  and  proved  a great  bless- 
ing: he  introduced  cattle  and  many  kinds  of  grain  and  fruit,  and  he 
and  his  men  were  always  looked  upon  as  the  guests  of  the  nation. 
He  gave  the  king  much  valuable  advice  in  regard  to  his  intercourse 
with  foreigners,  the  management  of  his  kingdom,  the  discipline  of  his 
troops,  etc.  He  also  told  him  of  the  one  true  God,  Creator  and  Gov- 
ernor of  all  mankind;  that  their  tabu  system  was  wrong,  and  that  he 
would  ask  the  King  of  England  to  send  to  them  a teacher  of  the  true 
religion.” 

Gradually  a readiness  for  Christianity  grew  up,  and  in  1819,  at 
the  death  of  King  Kamehameha  I.,  the  tabu  was  broken  with  impunity 
and  the  idols  thoroughly  discredited  and  idolatry  abolished  by  procla- 
mation. The  King,  in  writing  to  George  IV.,  said:  “Our  former 
idolatrous  system  has  been  abolished,  as  we  wish  the  Protestant  re- 
ligion of  Your  Majesty’s  dominion  to  be  practiced  here.” 

Vancouver  had  promised  the  Hawaiian  King  to  send  a Christian 
teacher,  and  on  reaching  England  had  some  communication  with  the 
Prime  Minister,  Mr.  William  Pitt,  on  the  subject.  But  the  missionary 
spirit  of  the  nineteenth  century  had  not  begun.  The  religious  situa- 
tion in  Hawaii  aroused  no  interest. 


2 


The  English  Church  had  lost  a great  opportunity.  In  1820  some 
missionaries  of  the  American  Board  of  Commissioners  of  Foreign  Mis- 
sions (then  composed  of  Congregationalists  and  Presbyterians)  ar- 
rived at  Hawaii,  “but,  so  strong  was  the  desire  for  missionaries 
of  the  Church  of  England,  that  it  was  only  on  the  assurance  of  John 
Young  that  they  would  teach  the  same  gospel  that  they  were  allowed 
to  land.”  (Digest  of  the  S.  P.  G.  Records,  p.  460.)  Mr.  Young  was 
then  ordered,  as  Prime  Minister  of  Hawaii,  to  inform  the  King  of 
England  of  the  arrival  of  the  American  missionaries. 

In  1823  lolani  (Kamehameha  II.)  and  his  Queen  went  to  England 
partly  for  the  purpose  of  securing  missionaries  of  the  Church  of  Eng- 
land. Concerning  this  visit,  one  of  his  successors,  Kamehameha  IV., 
says  in  his  preface  to  the  Book  of  Common  Prayer:  “Vancouver  was 
asked  to  send  us  the  knowledge  of  the  true  God;  lolani  visited  foreign 
lands  to  obtain  it.” 

The  King  and  Queen  died  in  London,  however,  and  their  re- 
mains were  sent  back  to  the  Islands  on  a British  man-of-war.  One  of 
the  royal  party,  while  returning  home  in  the  vessel,  was  baptized  by 
the  chaplain,  but  was  never  confirmed.  The  chaplain  also  read  the 
burial  service  over  the  King  in  Honolulu.  This  was  the  first  recorded 
service  of  the  Church  of  England  in  the  Islands. 

In  1827  the  Roman  Catholics  held  their  first  service  on  the  Island. 
Investigated  by  the  King  and  chiefs,  their  system  was  declared  to  be 
“all  about  worshipping  images,  dead  men’s  bones  and  tabus  on  meat.” 
The  King  ordered  Romanism  stopped  as  a violation  of  the  law  against 
idolatry. 

The  e.xplanation  and  remonstrances  of  the  American  missionaries 
in  the  interest  of  religious  freedom  were  disregarded  and  the  priests 
taken  to  California  at  government  expense.  A second  time  the  Ha- 
waiian rulers  expelled  Roman  Catholic  priests,  and  only  tolerated 
them  in  1839,  when  a French  man-of-war  threatened  to  bombard  Hon- 
olulu if  entrance  was  refused. 

Still,  the  wish  for  the  clergy  of  the  Church  of  England  continued. 
In  1847  the  heir  to  the  throne  visited  England  and  was  much  im- 
pressed with  the  liturgical  services.  In  1855  he  became  King  as  Ka- 
mehameha IV.,  and  soon  after,  at  his  marriage,  ordered  the  service  of 
the  Book  of  Common  Prayer  to  be  used. 

“When  his  son  was  born,”  says  Bishop  Staley,  “it  was  the  King’s 
great  ambition  to  have  him  sent,  when  old  enough,  to  one  of  the 
public  schools  in  England,  but  in  the  interval  some  suitable  provision 
had  to  be  made  for  educating  the  Prince  of  Hawaii  at  home.  With 
this  consideration,  others  combined  to  suggest  to  the  King  the  ad- 
vantages which  would  result  from  the  presence  of  a branch  of  the 
Church  of  England  in  Hawaii.  At  Honolulu  were  some  hundreds  of 
British  and  American  residents,  eager  to  welcome  the  church  of  their 
baptism.  Lastly,  the  licentiousness  and  heathenism  still  widely  preva- 
lent, according  to  the  testimony  of  the  American  missionaries  them- 
selves, might  be  expected  to  receive  no  slight  check  by  the  introduc- 
tion of  a new  Christian  influence  enjoying  the  thorough  sympathy  of 
the  rulers  of  the  people.” 

The  King  had  before  this  tried  to  obtain  Episcopal  missionaries 
from  the  church  in  America.  Bishop  Kip,  of  California,  wrote  on 
September  1,  1866,  to  the  editor  of  the  “Pacific  Churchman”  as  follows: 

“Previous  to  1860  I had  received  repeated  applications  from  the 
Islands  to  send  a clergyman  of  our  Church.  The  late  Hon.  W.  C. 
Wylie,  Minister  of  Foreign  Relations,  several  times  wrote  me  on  the 
subject.  Unfortunately,  we  had  no  clergy  to  spare,  there  not  being 
half  enough  for  the  work  of  our  own  diocese.  In  the  summer  of  1860 
I went  to  England.  During  the  previous  spring  Mr.  Wylie  (knowing 
my  intention)  again  wrote  to  me  by  direction  of  the  late  King,  re- 
questing me  to  make  an  arrangement  for  them  in  England,  to  which 
Church  he  had  already,  I believe,  applied.  A number  of  letters  on  the 
subject  past,  mine  being  submitted  to  the  King-and  the  answer  being 

3 


The  Qiurch  of 
England  Comes 


dictated  by  him  to  Mr.  Wylie.  Hopeless  of  obtaining  any  clergy 
from  our  own  country  to  establish  the  Church  in  Hawaii,  I agreed  to 
further  that  object  in  England.  Accordingly,  when  in  London  in  July, 
1860,  I brought  the  matter  before  the  Bishops  of  Oxford  and  London, 
both  of  whom  entered  heartily  into  it.  It  was  agreed  that  it  should 
be  a joint  mission,  that  two  or  three  clergy  should  be  sent  out  by  the 
Church  of  England,  the  same  number  by  the  American  Church  when 
practicable.  I would  mention  that  the  Bishop  of  New  York,  who  was 
then  in  England,  being  consulted,  gave  his  cordial  approbation  to  the 
measure.  The  application  which  I made  was  only  with  reference  to 
sending  some  clergy  to  Honolulu.  The  plan  was  afterwards  expanded 
to  embrace  sending  a Bishop  also  as  head  of  the  mission,  until  it 
assumed  its  present  form,  wisely  presenting  the  Church  in  its  en- 
tireness.” 

“The  S.  P.  G.  and  the  S.  P.  C.  K.  offered  liberal  grants  of  money 
to  start  the  work,  and  after  some  discussion  it  was  decided  to  carry  out 
the  plan,  and  on  the  15th  of  December,  1861,  the  consecration  of  an 
English  Bishop  for  the  newly  created  See  of  Honolulu  took  place  in 
Lambeth  Chapel,  by  the  Primate  Archbishop  Sumner,  assisted  by  the 
Bishops  of  Oxford  and  London.  The  new  Bishop  was  the  Right  Rev- 
erend Thomas  Nettleship  Staley.  The  missionary  party,  consisting  of 
the  Bishop  and  his  family,  the  Rev.  G.  Mason  and  the  Rev.  E.  Ibbot- 
son,  left  England  in  August,  1862,  sailing  for  the  Islands  by  way  of 
Panama  and  San  Francisco.” 

Bishop  Staley  writes  of  their  arrival:  “In  the  morning  of  October 
8 the  vessel  was  off  Honolulu;  the  Bishop  and  his  companions  held 
their  last  service  in  the  little  barque.  Scarce  had  they  risen  from  their 
knees  than  they  were  greeted  with  the  sad  tidings  brought  on  board 
by  the  pilot,  ‘The  Prince  of  Hawaii  is  dead.’  Every  member  of  the 
mission  felt  this  as  an  almost  fatal  blow.  The  baptism  of  the  Prince 
had  been  anticipated  as  the  inauguration  of  the  work.  Her  iMajesty, 
Queen  Victoria,  had  graciously  consented  to  stand  sponsor  (by  proxy) 
at  the  ceremony.  It  was  found  on  inquiry  that  a Congregational  min- 
ister had  been  summoned  to  baptize  the  little  fellow  privately,  his 
distracted  parents  having  first  sent  to  the  British  man-of-war  “Terma- 
gant.' which  had  lately  arrived  in  port,  to  see  if  there  were  a chaplain 
on  board.  Alas!  there  was  none.’' 

“A  few  days  later  the  King  and  Queen  arrived  from  their  palace 
in  the  country,  whither  they  had  retired  in  the  first  outburst  of  their 
grief.  Both  were  deeply  moved  w'hen  the  Bishop  was  introduced  to 
them  by  Mr.  Wylie.  After  a few  touching  words,  referring  to  his  loss, 
yet  bidding  us  a hearty  welcome  to  the  Islands,  the  King  said  he  had 
already  completed  his  translation  of  the  Morning  and  Evening  Prayer 
and  the  Litany  into  the  Hawaiian  language,  and  that  it  was  then  in 
the  hands  of  the  printer.” 

On  October  21,  Queen  Emma  was  baptized  in  the  palace  in  the 
presence  of  all  the  leading  chiefs  and  foreign  residents  in  the  kingdom. 
The  Digest  of  the  S.  P.  G.  records  states  that  “the  baptism  took 
place  in  a large  room  in  the  palace,  and  subsequentlj%  after  the  service, 
the  King  w'as  engaged  the  whole  afternoon  in  explaining  to  his  cour- 
tiers the  expressions  in  the  service,  and  proving  its  truth  by  Holy 
Scripture.” 

“On  November  9,”  writes  Bishop  Staley,  “the  first  Hawaiian  ser- 
vice was  celebrated,  consisting  of  matins  and  sermon.  The  latter  was, 
of  course,  a written  one,  and  it  had  been  submitted  to  the  King  before 
its  delivery.  His  Majesty  corrected  the  translation  where  it  was  de- 
fective and  then  heard  it  read  over  by  the  preacher  several  times  till 
the  pronunciation  was  deemed  satisfactory.  During  the  greater  part  of 
the  following  year  it  w’as  his  wont  every  week  to  render  this  inval- 
uable service  to  the  Bishop  or  the  clergy.” 

The  King  and  Queen  were  confirmed  on  the  28th  of  November, 
1862,  in  the  temporary  cathedral.  There  w'as  a full  choral  service  in 


the  musical  Hawaiian  language,  well  rendered  by  a surpliced  chofr  of 
men  and  boys. 

The  year  which  followed  the  royal  confirmation  was  one  of  steady, 
silent  progress  in  church  work,  and  early  in  1863  a second  station  was 
opened  at  Lahaina  on  the  Island  of  Maui. 

In  Honolulu  a Guild  of  Hawaiian  communicants  was  formed  “to 
make  known  the  principles  of  the  Church  as  distinguished  from 
Popery  and  Calvinism,  to  distribute  tracts,  to  teach  in  the  Sunday 
School,  read  parts  of  the  King’s  translation  of  the  Prayer  Book  in 
small  gatherings  of  the  people,  and  to  look  out  persons  for  confirma- 
I tion.” 

' A district  visiting  society  was  established,  of  which  Queen  Emma 

and  other  ladies,  native  and  foreign,  became  working  members. 

The  King  and  Queen  were  often  seen  standing  side  by  side  at  the 
font,  given  by  Queen  Victoria  for  the  baptism  of  their  own  child,  to 
answer  for  the  little  ones  whom  they  brought  to  receive  Holy  Bap- 
tism, and  for  whose  proper  training  and  instruction  they  made  them- 
selves responsible. 

The  King  had  never  fully  recovered  from  the  shock  of  his  son’s 
death.  But  he  sought  comfort  in  church  work  and  in  translating  the 
Book  of  Common  Prayer.  He  saw  in  its  wide  diffusion  through  the 
Islands  a great  spiritual  instrument  for  raising  his  subjects  to  a higher 
moral  life.  Its  preface,  written  by  the  King,  shows  such  appreciation 
of  the  Church,  her  orders  and  her  sacraments  that  it  was  afterwards 
published  as  a tract  by  the  S.  P.  C.  K. 

For  twenty-three  years  Queen  Emma,  having  no  family  ties,  de- 
voted herself  to  her  people,  bringing  the  children  of  her  subjects  to 
baptism  and  tenderly  caring  for  the  sick.  Among  her  works  of  char- 
ity was  the  founding  of  a free  hospital  for  the  Hawaiians.  She  was 
greatly  loved  by  her  people  and  is  spoken  of  to  this  day  as  “the  good 
Queen  Emma.” 

Such  was  the  work  going  on  in  Honolulu  and  Lahaina  when 
another  severe  loss  befell  the  mission  in  the  death  of  its  founder  and 
friend.  King  Kamehameha  IV.,  on  St.  Andrew’s  Day,  1863.  The  King 
had  been  in  delicate  health  for  some  time,  but  his  death  was  very 
sudden. 

The  following  extracts  are  taken  from  a letter  of  Bishop  Staley; 
“I  was  summoned  by  th&  Queen,  but  arrived  a few  minutes  too  late. 
His  old  and  faithful  Foreign  Minister,  Mr.  Wylie,  was,  however,  pres- 
ent, and  in  my  absence  read  the  Commendatorj^  Prayer.  His  Majesty 
expired  in  the  arms  of  his  loving  Consort.  When  she  saw  all  efforts 
to  restore  him  were  of  no  avail,  she  begged  me  to  pray.  The  Queen 
sits  almost  incessantly  by  the  coffin.  She  has  prayers  in  the  room 
night  and  morning  in  the  Hawaiian  language,  so  that  those  present 

may  understand,  taken  from  the  Book  of  Common  Prayer 

, Twice  since  her  bereavement  1 have  administered  to  her  the  Holy 
Communion.  Among  all  classes  of  people  there  is  one  common  feel- 
ing of  sympathy  with  her  in  this  hour  of  her  anguish.  For  by  her 
works  of  charity  and  mercy  she  has  endeared  herself  to  the  hearts 
of  all.” 

The  King’s  brother,  who  succeeded  him  as  Kamehameha  V.,  was 
also  interested  in  the  Church.  On  the  day  of  his  accession  he  said  to 
the  Bishop;  “I  regard  the  church  as  a sacred  legacy,  bequeathed  by 
my  predecessor.”  He  was  generous  in  aiding  it  with  money,  but  the 
love  and  care  which  Kamehameha  IV.  bestowed  were  never  given  by 
any  one  else.  Kamehameha  V.  gave  annually  400  pounds  sterling. 
The  Queen  Dowager  gave  100  pounds,  and  the  foreign  residents  350 
pounds. 

Bishop  Staley  resigned  in  1870,  and  in  January,  1871,  Kamehameha 
V.  appealed  to  the  Archbishop  of  Canterbury  to  consecrate  a Bishop 
! to  fill  the  vacant  See,  saying;  “I  should  regard  the  wdthdraw'al  of  the 
I mission  as  a misfortune  to  my  people,  recognizing,  as  I do,  the  val- 

5 


uable  serv'Ve  which  has  been  rendered  them  by  its  establishment 
among  us.” 

Rev^  Alfred  Willis,  D.  D.,  was  consecrated  Bishop  and  arrived  ir 
Honolulu  in  1872. 


THE  CATHEDRAL. 

Kamehameha  IV.  had  intended  to  visit  England  as  a member  of 
the  Anglican  Communion  to  appeal  for  his  people,  and  after  his  death 
Queen  Emma  carried  out  his  plan.  Among  other  things,  she  wished 
to  interest  people  to  build  a cathedral  in  the  Hawaiian  Islands.  She 
was  successful  in  collecting  six  thousand  pounds  for  this  purpose, 
which  was  spent  in  the  purchase  of  building  material,  stone,  pillars, 
etc.  After  her  return  many  events  hindered  the  work,  and  for  twenty 
years  the  stones  which  were  sent  from  England  lay  on  the  ground 
covered  with  weeds. 

The  “Commercial  Advertiser”  of  March  5,  1867,  contains  the  fol- 
lowing interesting  notice: 

“St.  Andrew’s  Cathedral. — On  Tuesday  last,  according  to  previous 
notice  in  the  official  ‘Gazette,’  the  cornerstone  of  the  proposed  Re- 
formed Catholic  Cathedral,  on  Emma  Place,  was  laid  by  His  Majestj' 
the  King  (Kamehameha  V.),  assisted  by  Bishop  Staley  and  clergy, 
with  all  due  form  and  ceremony,  military  and  religious.  A large  con- 
course of  spectators  were  present,  besides  those  who  belong  to  the 
Church  and  mission,  and  the  day  being  a fine  one,  everything  went 
off  pleasantly.  The  King  arrived  on  the  ground  about  12  M.,  accom- 
panied by  the  members  of  his  staff  and  escorted  by  the  Hawaiian 
cavalry,  under  the  command  of  Major  Judd.  The  other  troops  on  the 
ground  were  the  Artillery  Company,  under  the  command  of  Captain 
John  H.  Brown;  the  Household  troops.  Captain  Kahoduli,  and  the 
Zouaves,  Captain  J.  M.  Kapena,  the  whole  making  a fine  appearance. 
The  church,  as  we  stated  last  week,  is  intended  as  a memorial  of  the 
late  Kamehameha  IV.,  who  deceased  on  St.  Andrew’s  Day,  1863.  The 
cornerstone  bears  a brass  plate  on  which  is  an  inscription  in  Latin 
to  the  following  effect: 

“‘To  the  honor  of  Almighty  God,  Father,  Son  and  Holy  Ghost, 
and  in  memory  of  the  most  pious  King  of  the  Hawaiian  Islands,  King 
Kamehameha  IV.’  ” 

The  Rev.  H.  H.  Gowan,  in  his  book.  “The  Paradise  of  the  Pacific,” 
writes  of  its  construction  as  follows;  “Day  by  day  the  walls  grew,  and 
as  all  the  stone  had  been  cut  in  England  it  was  like  the  building  of 
Solomon’s  Temple,  without  sound  of  axe  or  hammer.  It  was  a red 
letter  day  in  the  story  of  the  Anglican  Church  in  Hawaii,  when,  on 
Christmas  Day,  1884,  we  left  behind  forever  the  old  wooden  building 
which  had  served  as  a Pro-Cathedral  for  twenty  j-ears  and  entered 
the  beautiful  structure  of  stone,  whose  pillared  strength  seemed  to 
symbolize  the  establishment  of  the  Church  in  the  land  where  she  had 
hitherto  been  a stranger.” 

“Only  the  chancel  was  built  at  this  time,  so  arranged  and  fur- 
nished as  to  seat  a fairly  large  congregation.  But  the  part  thus  com- 
pleted naturally  stirred  in  the  hearts  of  the  Honolulu  Churchmen  the 
desire  to  see  more  done,  so  a real  impetus  was  given  to  the  resump- 
tion of  building  operations,  with  the  gratifying' result  that  in  June, 
1888,  two  bays  of  the  nave  were  completed  and  opened  for  use.” 

The  present  representatives  of  the  Hawaiian  royalty  still  continue 
(1906)  their  interest  in  the  Cathedral  worship.  At  the  Hawaiian  ser- 
vice, at  9:30  A.  M.,  the  ex-Queen  is  a regular  attendant,  and  the  Bishop 
lately  confirmed  the  Prince  Kalanianaole  and  his  wife.  Among  the 
w’indows  are  memorials  to  old  families  and  the  memorial  endowment 
stalls  for  the  canons  and  dean  have  been  begun,  and  the  ex-Queen 
Liliiiokalani  arranged  music  to  which  the  Hawaiian  services  are  some- 
times sung. 


6 


But  the  Cathedral  is  more  than  a name,  more  than  a royal  chapel. 
It  is  the  centre  of  church  life  and  activity  in  the  Islands.  The  building 
is  only  partially  constructed,  and  is  already  entirely  too  small  for  our 
English-speaking  congregation. 

In  June,  1906,  the  building  of  two  additional  bays  of  the  nave  of 
the  Cathedral  was  commenced.  For  this  purpose  $10,000  was  given 
by  the  Island  people. 

On  the  Cathedral  grounds  we  have,  every  Sunday,  services  in  four 
languages.  (Note  1.) 

All  the  people  of  the  Islands  come  to  Honolulu  for  business  or 
pleasure.  In  this  way  most  of  the  Church  people  are  in  Honolulu  dur- 
ing some  time  of  the  year.  To  many  of  those  living  in  isolated  places, 
remote  from  any  church  service,  the  Cathedral  is  the  only  point  of 
contact  with  Church  life.  Here,  as  occasion  arises,  they  make  their 
communions;  here  they  often  bring  their  children  from  other  islands 
to  be  baptized,  and  to  those  who  live  in  the  small  mission  stations  and 
visit  Honolulu  occasionally,  the  Cathedral  brings  an  inspiration  of 
larger  things. 

GENERAL  ORGANIZATIONS. 

On  September  25,  1903,  Bishop  Restarick  organized,  in  St.  An- 
drew’s Cathedral,  the  first  parochial  branch  of  the  Woman’s  Auxiliary 
in  his  missionary  district.  Thirty-five  women  of  the  congregation  at- 
tended this  initial  meeting.  On  the  30th  he  organized  St.  Clement’s 
Branch,  and  a little  later  the  Branch  at  St.  Peter’s  for  Chinese  women, 
while  on  November  21  the  district  branch  was  formed. 

Somewhat  earlier  in  the  month,  Mrs.  Folsom  formed  a Junior 
Auxiliary  among  the  girls,  giving  them  the  name  of  “Earnest  Help- 
ers,’’ hoping  they  might  prove  in  deed  what  they  were  in  name.  She 
writes:  “Dear  Sister  Beatrice  celebrated  her  birthday  on  Sunday,  No- 
vember 2,  at  the  cottage,  and  on  Monday,  with  us  at  the  Priory.  We 
had  been  talking  of  the  Junior  Auxiliary  for  some  weeks,  and  the  girls 
had  made  up  their  minds  they  would  like  to  work  for  some  other  part 
of  Christ’s  Kingdom  beside  this,  and  to  belong  to  the  Juniors,  but  I 
insisted  upon  waiting  for  the  Bishop  to  give  us  his  permission  form- 
ally. This  he  has  done,  and  Mrs.  Restarick  has  suggested  that  the 
girls  make  some  of  their  pretty  ‘leis’  (wreaths)  for  some  of  the  Indian 
children  for  their  Christmas.  I have  a few  curios  that  the  Shoshone 
children  sent  me  years  ago,  and  have  told  about  the  work  of  Mr. 
Roberts,  and  our  girls  want  very  much  to  do  something  for  his  Indian 
girls.” 

Bishop  Restarick  wrote  at  this  time  that  the  first  money  given  by 
the  Juniors,  almost  entirely  Hawaiian  girls,  was  for  the  Chinese  work 
in  Hawaii. 

The  first  branch  was  organized  at  St.  Elizabeth’s  House,  February 
18,  1903,  and  soon  afterwards  another  was  formed  in  connection  with 
St.  Peter’s  Chapel  for  Chinese.  These  branches  have  in  their  mem- 
bership Chinese,  Japanese,  Hawaiians  and  Norwegians,  and  there  are 
two  Chinese  associates.  Later  a third  branch  was  formed  at  St. 
Andrew’s  Cathedral,  having  Hawaiian,  German,  English  and  American 
associates.  The  work  of  these  branches  corresponds  with  that  of  the 
society  elsewhere. 

In  1905  a chapter  of  the  Brotherhood,  composed  exclusively  of 
Chinese,  was  formed  at  St.  Peter’s,  and  its  members,  under  the  leader- 
ship of  the  Rev.  Kong  Yin  Tet,  have  done  very  eflfective  work  as 
teachers  and  interpreters.  In  1906  a second  Chinese  chapter  was 
formed  from  the  men  attending  St.  Elisabeth’s  Night  School.  This 
chapter  also  has  members  acting  as  teachers  and  interpreters  in  the 
mission  work,  besides  securing  others  for  their  Master  through  the 
Brotherhood  Rules  of  Prayer  and  Service. 

THE  SCHOOLS. 

In  1867  the  Sisters  of  Mercy  began  work  in  the  Islands  at  the 
request  of  Bishop  Staley.  Arriving  in  Honolulu,  they  found  buildings 

7 


The  Woman’s* 
Auxiliary 


The  Girls’ 

Friendly 

Society 


The 

Brotherhood  of 
St.  Andrew 


St.  Andrew’s 
Priory  School 


on  the  Cathedral  grounds  which  had  t>een  used  as  a grammar  school 
by  the  father  of  General  Armstrong.  Here  Bishop  Staley  had  estab- 
lished a small  school  for  girls,  and  these  buildings  and  the  site  of  the 
Priory  were  leased  to  them  by  the  Synod.  The  Sisters  opened  their 
school  for  girls  on  Ascension  Day,  1867,  naming  it  St.  Andrew’s 
Priory,  because  of  its  missionary  character  and  its  connection  with  St. 
Andrew’s  parish.  The  “Hawaiian  Gazette”  of  May  22,  1867,  gives  the 
following  notice  of  its  opening: 

“Boarding  and  Day  School  for  Young  Ladies.” — “The  building  and 
premises  lately  used  for  the  Seminary  in  connection  with  St.  Andrew’s 
Cathedral,  having  been  lately  improved  and  enlarged,  that  institution 
will  be  henceforth  conducted  by  the  English  Sisters  of  Mercy.  The 
course  of  instruction  will  embrace  a thorough  education  in  English, 
with  the  usual  branches,  music  and  French.  The  newest  and  most 
highly  approved  school  books  and  apparatus  have  been  procured  from 
England.  Day  for  opening,  Tuesday,  the  28th  inst.  Terms  and  par- 
ticulars learnt  on  application  to  the  Superintendent,  Sister  Bertha,  at 
the  house  next  to  the  church.” 

The  Sisters  opened  the  school  with  eleven  boarders  and  about  the 
same  number  of  day  scholars.  Many  nationalities  were  represented. 
The  adopted  daughter  of  Kamehameha  V.  was  one  of  the  first  pupils, 
and  among  her  school  mates  were  the  daughters  of  some  of  the  high- 
est chiefs. 

The  reception  room,  dormitory,  school  room,  chapel  and  cloisters 
were  erected  before  the  school  opened,  at  a cost  of  about  $7,000.  All 
the  lumber  used  had  to  be  imported  from  America.  The  old  building 
was  used  as  a refectory  and  bedroom.  Afterwards  a large  piece  of 
ground  was  purchased.  There  were  practically  two  schools:  the 
Boarding  School  for  the  daughters  of  the  better  class  of  Hawaiians 
and  foreigners,  and  another,  the  lower  school,  composed  of  sixteen  or 
twenty  girls,  who  paid  a small  sum  and  were  taught  from  9 A.  M.  to 
12  M.  The  school  grew  rapidly.  In  a year  there  were  as  many  girls  as 
could  be  accommodated. 

After  the  Priory  School  was  established.  Queen  Emma  was  a 
frequent  visitor,  generally  coming  twice  a week  to  spend  the  afternoon 
and  take  tea  with  the  Sisters.  She  had  many  little  god-children  among 
the  girls,  and  she  frequently  invited  the  whole  school  to  her  valley 
home  to  spend  the  afternoon. 

She  gave  her  own  piano,  a bridal  present  from  the  King,  for  use 
in  the  Priory,  and  this  was  used  for  thirteen  years.  Queen  Emma  also 
had  the  playground  laid  out  and  planted  with  trees  and  shrubs.  The 
fruit  of  the  pomegranite  tree,  which  she  planted  with  her  own  hands, 
is  still  enjoyed.  She  died  on  St.  Mark’s  Day,  April  25,  1885.  At  her 
death  she  left  money  to  provide  four  scholarships  for  Hawaiian  girls 
in  the  Priory;  and  at  the  present  time  some  of  the  scholarship  pupils 
are  relatives  of  the  Kamehamehas. 

The  buildings  are  close  to  the  Cathedral,  and  after  entering  the 
doorway  in  a high  vine-covered  porch  one  finds  himself  in  a court3'ard 
surrounded  by  low  wooden  buildings,  with  a cloister  covered  with 
blossoming  vines.  They  are  more  picturesque  than  comfortable.  Five 
stately  palms  rise  on  the  border  guarding  a tall  cross  of  white  coral 
and  tropical  trees  and  shrubs  fill  up  the  space.  Only  two  Sisters  are 
left  now,  and  they  had  worked  together  there  for  thirtj^-five  years  be- 
fore giving  up  the  school  to  Bishop  Restarick. 

Under  the  Sisters,  the  school  had  done  a very  good'  and  very 
large  work,  and  all  the  Island  people  speak  of  it  in  the  highest  terms. 
It  has  been  truly  missionary  in  its  character,  and  many  of  its  former 
pupils  are  teaching  on  other  islands. 

When  the  school  was  opened  it  was  a fashionable  school  for  white 
girls  as  well  as  native  Hawaiians,  but  its  character  is  changed,  and  it 
is  now  a part  of  the  mission  work  of  the  church.  Its  membership  i« 
composed  largely  of  Hawaiians,  or  part  Hawaiians. 

8 


ST.  ANDKHW  S PKIOKV  S(  Ht'OI.  FOR  HAWAIIAN  GIRLS,  WITH 


BEATRICE  AND  ALBERTINA 


THE  NEW  ST.  ELIZABETH'S  CHURCH  AND  SETTLEMENT  HOUSE 


Mrs.  Folsom  wrote  in  1902,  just  after  the  Sisters  resigned:  “It  is 
very  beautiful  to  see  the  women  come  with  their  children  and  grand- 
children to  enter  them  as  pupils  where  they,  themselves,  had  been 
before;  and  the  affectionate  manner  with  which  they  are  greeted  by 
these  dear  Sisters  is  very  touching.  In  September  we  opened  school, 
and  the  Sisters  were  most  helpful  in  greeting  the  children,  welcoming 
and  placing  the  former  ones  and  introducing  the  new  ones.  Thirty- 
five  years  of  faithful  service  such  as  theirs  must  merit  a rich  inherit- 
ance in  the  great  Beyond!  There  is  a little  chapel  on  the  grounds,  and 
there  every  morning  Sister  Beatrice  has  held  service  for  the  opening' 
of  school  at  nine.  Now  all  the  pupils  from  the  Priory,  lolani  and  St. 
Peter’s  schools  daily  assemble  at  the  Cathedral  for  a bright  service  of 
Morning  Prayer  at  8:45.” 

Miss  Abby  S.  Marsh  became  principal  in  1905.  In  addition  to  the 
regular  scholars,  there  are  a number  of  boarders  who  attend  the  Nor- 
mal School.  These  girls,  living  at  the  Priory,  get  the  advantage  of  a 
home  with  Church  privileges  and  influences,  and  protection  from  dan- 
gers to  which  they  might  otherwise  be  subjected,  and  on  leaving  they 
may  still  be  kept  in  sympathy  and  friendship  with  the  teachers.  This 
is  an  important  feature  in  the  work,  all  of  which  is  most  interesting. 

The  Priory  School  is  known  as  having  educated  many  of  the  best 
Hawaiian  women  in  the  Islands,  and  they  are  showing  their  appre- 
ciation very  generally  by  gifts  to  the  fund  which  has  been  started  for 
the  erection  of  new  buildings  which  are  so  badly  needed.  (Note  2.) 

Early  in  1862  Bishop  Staley  started  mission  work  on  the  neigh- 
boring Island  of  Maui,  at  Lahaina.  The  Holy  Cross  School  for  Girls 
was  started  there  by  the  English  Sisterhood  soon  after,  and  in  1867 
Archdeacon  Mason,  one  of  the  first  clergy  of  the  mission,  started  a 
school  for  boys. 

Moving  to  Honolulu  to  take  charge  of  the  Diocese  during  the  two 
years  between  Bishop  Staley’s  resignation  and  Bishop  Willis’  arrival, 
he  took  the  school  with  him,  and  it  became  the  nucleus  for  lolani  Col- 
lege. Here  boys  from  all  parts  of  the  Islands  were  trained  under 
the  guidance  of  Bishop  Willis,  and  good  work  was  dope.  When 
Bishop  Restarick  came,  the  remnant  was  gathered  in  the  Cathedral 
Sunday  School  room,  but  lack  of  suitable  buildings  hampered  its  effi- 
ciency. Bishop  Restarick  has  remedied  this  by  securing  for  the  col- 
lege the  old  home  of  General  Samuel  C.  Armstrong,  in  which,  as  a 
boy,  he  knelt  by  the  dead  body  of  his  father,  and  there  dedicated  his 
life  to  the  service  of  God  and  man.  Hawaii’s  gift  to  the  United  States 
of  the  founder  of  Hampton  may  yet  be  matched  by  a gift  to  the  world 
of  a similar  leader  from  the  one  hundred  Hawaiian  and  Chinese  boys 
now  being  trained  at  lolani  College  under  the  same  roof  and  in  the 
same  spirit.  (Note  3.) 

Our  most  important  work  is  our  schools.  So  many  people  live  in 
isolated  places  or  where  there  are  poor  educational  facilities  that  our 
schools  are  crowded  and  there  are  many  applications.  Boys  and  girls 
who  are  under  our  influence  for  years  become  deeply  attached  to  the 
Church  and  form  Church  homes  all  over  the  Islands.  Their  value  can 
be  imagined  from  the  fact  that  the  Bishop  recently  said  that  they  con- 
tribute one-third  of  all  who  are  confirmed  in  the  Islands. 

These  schools  take  a-  good  deal  of  the  Bishop’s  time,  but  it  is 
time  well  spent.  Our  teachers  are  working  for  small  salaries  be- 
cause they  have  the  missionary  spirit.  (Note  4.) 

CHINESE  WORK. 

In  1^7  the  Rev.  H.  H.  Gowan  started  the  Anglican  work  for  the 
Chinese  in  Honolulu.  A small  mission  had  been  previously  started  by 
the  Rev.  H.  C.  E.  Whalley,  and  the  Congregationalists  had  also  done 
a great  deal  for  the  Chinese.  Mr.  Gowan  began  on  Palm  Sunday,  in  a 
little  shop  where  they  sat  on  flour  barrels,  potato  sacks  and  anything 
^ey  could  find.  He  came  across  a few  church  members  from  Hong 
^ong  and  Demerara  and  found  others  who  wished  to  be  baptized  and 

9 


lolani  School 


confirmed.  In  his  book,  “The  Paradise  of  the  Pacific,”  he  writes. 
“Less  than  six  months  ago  we  had  neither  church  nor  congregation, 
nor  any  service  at  all  in  the  Chinese  language.  Now  we  have  thirty 
communicants,  and  some  other  baptized  adults,  who,  I hope,  will  be 
confirmed  before  long,  and  a very  fair  number  of  catechumens  and  in- 
quirers. We  have  a small  church  building,  which  on  Sunday  morning  is 
filled  to  overflowing;  our  monthly  celebration  of  the  Holy  Communion 
in  Chinese  is  attended  regularly  by  all  the  confirmed,  and  we  have  quite 
a large  number  of  children  attending  Sunday  School.  There  are  no 
less  than  three  Chinese  ladies  in  our  congregation,  who  are  capable  of 
officiating  as  organists  at  the  services.  The  Chinese  are  not  easily 
moved,  very  tenacious  of  old  customs,  and  so  devoted  to  their  parents 
they  would  rather  die  than  grieve  them.  This  strong  parental  love  is 
at  present  one  of  the  greatest  obstacles  to  the  extension  of  Christian- 
ity that  we  have.  I have  even  known  men  twenty-five  and  thirty  years 
old  who  have  come  to  one  of  our  Christian  services  and  gone  home 
to  be  actually  beaten  with  a stick  by  their  father  for  having  come. 
They  might  have  easily  resisted,  but  it  is  such  a strong  point  of  honor 
for  the  Chinaman  to  pay  the  proper  reverence  to  parents  that  he  would 
rather  take  a beating  than  rebel.  This  affection  may  seem  an  obstacle 
to  us  now,  but  we  may  depend  upon  it  that  when  the  first  few  have 
gone  through  the  fiery  trial  and  have  chosen  the  lov'e  of  Christ  rather 
than  the  love  of  home,  it  will  be  a mighty  help  to  the  extension  of 
Christianity  in  China,  for  there  is  surely  no  foundation  to  love  and 
service  of  God  as  strong  as  the  love  of  those  whom  God  has  placed 
over  us  in  this  earthly  life.” 

Bishop  Willis  was  particularly  interested  in  the  Chinese,  and  his 
work  for  them  was  very  successful.  Three  missions  for  them  were 
started  during  his  episcopate  and  are  still  flourishing.  The  one  in 
Honolulu  has  over  one  hundred  communicants  and  contributes  gener- 
ously to  current  expenses  and  for  buildings. 

From  these  beginnings,  the  Chinese  mission  has  grown  in  numbers 
and  in  influence.  The  staff  of  workers  consisted  in  1906  of  three 
Chinese  and  one  white  clergyman,  four  lay  readers,  a Bible  woman,  a 
deaconess  and  many  volunteers.  Our  missionaries  from  China,  in 
passing  through  Hawaii,  are  greatly  encouraged  by  the  character  of 
the  Chinese  Christians  in  Hawaii,  seeing  in  them  the  possibilities  of 
the  Chinese  race  when  brought  in  contact  with  Christianity  unhamp- 
ered by  the  conservatism  of  China  on  the  one  hand  or  the  oppression 
of  the  Chinese  quarter  in  the  large  cities  of  the  United  States  on  the 
other.  The  Chinese  Christians  in  Honolulu  are  a superior  class.  As 
you  look  into  their  faces  you  realize  that  they  have  found  their  souls 
and  know  that  they  are  not  merely  creatures  to  eat,  toil  and  die.  This 
is  especially  the  case  with  women.  Instead  of  toddling  along  with 
heads  down,  they  walk  erect  and  look  you  frankly  in  the  eye  and 
smile  if  they  know  you.  When  you  ask  them  whether  they  wish  to  go 
back  to  China,  the}'  say:  “No;  a woman  is  treated  better  here.”  The 
w'ife  of  the  former  sexton  of  the  Cathedral,  who  was  left  with  six 
children,  was  advised  to  go  back  to  China.  She  refused,  and  said; 
“1  don’t  want  my  girls  to  go  to  China.  I will  work,  I will  starve  myself 
to  keep  them  here  and  bring  them  up  here.”  These  women  know  what 
Christ  has  done  for  them  as  women,  and  nothing  could  tempt  them  to 
have  their  girls  go  back  to  heathen  surroundings. 

Bishop  Restarick  said  in  1906  of  his  work:  “Chinese  have  no 
‘fair  weather’  Christianity.  They  not  only  live,  but  they  die  Chris- 
tians. When  the  body  is  at  its  weakest  and  the  mind  clouding  with 
the  near  approach  of  death  and  the  superstitions  of  childhood  have 
their  greatest  opportunity  to  regain  their  power,  when  non-Christian 
friends  and  relatives  are  determined  to  make  the  Christian  give  up  his 
new  faith,  even  then  Christianity  triumphs,  as  the  cross-marked  graves 
in  the  churchyard  bear  proof.  A number  of  our  Chinese  Christians 
have  died  in  their  own  land  as  martyrs  during  the  Boxer  insurrection, 
and  their  brethren  in  Hawaii  often  talk  quietly  of  the  example  they 
have  given  the  world. 


10 


I 


Many  of  the  younger  men  go  from  our  schools  to  St.  John’s  Col- 
lege, Shanghai,  where  they  become  leaders  in  all  that  makes  for  prog- 
ress and  Christianity.  Other.s  go  to  take  responsible  business  posi- 
tions in  China,  or  to  do  good  work  as  teachers  and  physicians.  Thus 
the  work  in  Honolulu  is  training  leaders  for  China  who  are  able  and 
willing  to  advance  Christianity  in  their  own  country. 

One  of  our  Chinese  young  women  is  being  trained  at  St.  Faith’s, 
New  York,  and  another  is  being  prepared  at  the  Training  School  in 
Philadelphia  to  go  to  China.  There  she  will  assist  Bishop  Roots,  who 
believes  she  will  be  of  great  help.  The  Bishop  of  California,  who 
knows  our  Chinese,  has  asked  me  to  select  a man  to  be  trained  for 

[work  among  Chinese  in  San  Francisco.  We  have  one  Chinese  study- 
ing in  China,  and  another  in  the  States,  for  missionary  work. 

The  Chinese  population  in  Hawaii  has  been  declining  recently, 
n owing  to  the  difficulty  which  those  who  go  to  visit  China  find  in  re- 

, turning  to  their  old  home  in  Hawaii.  In  1904  the  Bishop  needed  a 

Chinese  teacher  and  one  was  selected  in  China.  His  papers  were 
made  out  correctljs  and,  under  the  treaty,  he  had  a right  to  come. 
His  application  was  refused  and  the  Consul  General  explained  his 
I action  by  saying:  “The  rule  of  the  Consulate  is  fixed  to  refuse  all  such 
arbitrarily.”  The  matter  was  referred  to  Secretary  Hay,  who  said  that 
if  the  proper  papers  were  presented  by  the  teacher,  the  Consul  must 
vise  them  unless  he  found  any  statement  in  them  to  be  untrue.  The 
Chinese  know  that  the  weakness  of  their  nation  is  being  taken  ad- 
vantage of,  but,  fortunately,  this  does  not  prejudice  our  people  against 

I the  Church,  for  they  know  its  leaders  try  to  secure  just  treatment 
under  the  laws.” 

The  .gifts  of  the  Chinese  have  increased  threefold  since  Bishop 
Restarick  went  to  Honolulu;  and  the  last  Chinese  mission  in  Hono- 
lulu is  entirely  the  work  of  Christian  Chinese  for  their  heathen  breth- 
I ren.  They  pay  the  rent  of  a room,  which  they  furnish,  and  they  also 
I provide  the  teachers.  (Note  5.) 

' WORK  FOR  NATIVE  HAWAIIANS. 

Since  the  overthrow  of  the  monarchy,  many  of  the  Hawaiians 
blame  the  missionaries  for  the  loss  of  their  country,  and  in  large  num- 
' bers  have  lapsed  from  membership  in  the  Congregational  and  Roman 

1 Catholic  bodies.  Many  of  these  have  become  Mormons,  and  no  one 

would  be  more  glad  than  their  former  missionary  teachers  to  have 
us  reach  them  spiritually.  The  Bishop  is  using  every  endeavor  to  do 
so,  especially  by  working  among  the  young  people, 
j The  Cathedral  Hawaiian  congregation  is  not  large,  and  as  our 

1 work  progresses  it  will  be  increasingly  difficult  to  trace  work  done 
distinctively  for  native  Hawaiians,  as  they  all  speak  English,  and  the 
necessity  for  services  in  the  Hawaiian  language  is  disappearing.  In 
all  our  congregations  are  found  the  most  intelligent  Hawaiians  and 
I part  Hawaiians,  and  they  make  faithful  and  devoted  churchmen. 

WORK  FOR  KOREANS. 

These  people  are  coming  to  the  Islands  in  great  numbers,  and 
some  of  them  belonged  to  the  Church  of  England  Mission  in  Korea. 
( Our  work  among  them  in  Hawaii  was  begun  in  1904  and  has  felt  the 
difficulty  of  the  single  local  mission  among  a people  who  frequently 
move  from  place  to  place.  This  fact,  and  the  numbers  of  Korean  immi- 
grants, urge  the  extension  of  our  work  to  other  centres  of  Korean 
population. 

WORK  FOR  JAPANESE. 

Ever  since  the  Bishop  has  been  in  the  Islands  it  has  been  his  great 

' desire  to  start  a work  among  the  Japanese,  of  whom  there  are  now 

j 70,(X)0,  nearly  three  times  as  many  as  there  are  of  Chinese.  In  fact, 

1 they  form  a larger  part  of  the  laboring  class.  They  come  by  hun- 

dreds direct  from  Japan.  Not  understanding  a word  of  English,  most 


11 


St.  Elizabeth’s 
Chapel  and 
Settlement 
House 


of  them  work  as  unskilled  laborers  on  the  sugar  plantations.  Many, 
however,  come  into  the  city  and  obtain  work  as  house  servants. 
When  they  come  into  the  city  they  congregate  in  tenement  quarters, 
called  “camps,”  and  live  much  after  their  native  customs  in  Japan. 
They  are  very  ambitious  and  are  found  in  every  trade  and  profession. 
The  Congregationalists  and  Methodists  have  work  among  them. 

Most  of  the  Japanese  are  Buddhists,  and  their  priests  are  imitating 
Christian  methods  by  holding  night  schools  and  Sunday  preaching 
services  in  the  hope  of  keeping  their  people.  There  is  also  in  this 
movement  the  idea  of  keeping  alive  Japanese  patriotism.  (Note  6.) 

Through  the  generosity  of  Mr.  W.  A.  Proctor,  St.  Elizabeth’s 
Chapel  and  Settlement  House  was  started  in  Honolulu  for  the  use  of 
Hawaiians,  Japanese  and  Chinese.  It  provided  another  centre  for 
religious  instruction  through  a Sunday  School  and  other  organiza- 
tions. Evening  classes  and  various  clubs  for  children  and  girls  have 
meetings  in  the  house  during  the  day,  and  in  the  evening  there  are 
classes  for  Chinese  and  Japanese  men.  The  latter  make  more  use  of 
the  house  than  the  Hawaiians,  through  their  greater  insistence  in 
securing  whatever  seems  to  be  worth  having. 

In  connection  with  this  settlement  work,  a lodging  house  for 
Chinese  Christians  was  started  in  1906  for  the  purpose  of  keeping  in 
close  touch  with  them  and  helping  them  to  withstand  the  temptation 
to  slip  back  into  heathenism. 

RELIGIOUS  WORK  ON  THE  PLANTATIONS. 

In  the  country  there  are  sugar  plantations,  each  of  which  is  likely 
to  have  a population  of  several  thousand  people.  The  laborers,  chiefly 
Asiatics,  live  in  “camps”  or  villages  of  small  wooden  houses  near  their 
work. 

They  are  far  better  off  than  they  were  at.  home,  and  many  can 
save  half  of  their  wages.  The  planters  provide  them  with  a house, 
fuel,  medical  attendance,  free  hospital  privileges,  and  support  churches, 
schools  and  kindergartens,  etc.,  for  them  and  their  children.  They 
are  well  treated,  and  so  are  attracted  to  American  manners  and 
thought.  A plantation  laborer  earns  at  present  $18  a month.  Near 
the  place  at  which  the  mill  is  situated  the  white  people  live,  and  these 
include  manager,  engineers,  chemists,  bookkeepers,  the  doctor,  store- 
keeper, overseers  or  “lunas,”  etc.  At  manj^  of  these  centres  there  are 
no  religious  services  in  English.  Where  it  is  possible  to  do  so,  the 
Bishop  tries  to  make  arrangements  with  the  manager  for  church  ser- 
vices, and  he  may  perhaps  consult  the  directors.  These  men.  as  a 
rule,  feel  a sense  of  responsibility  for  the  employees,  and  are  glad  to 
consider  a proposition  which  will  provide  the  people  with  religious 
ministrations.  When  sucli  an  arrangement  is  made,  the  plantation 
people  supply  a building  for  the  services  and  a house  for  the  clergy- 
man, if  he  is  to  reside  there.  In  some  places  they  provide  the  whole 
salary  of  the  clergyman;  in  others,  where  a part  of  his  time  is  spent 
elsewhere,  they  pay  a certain  amount.  These  men  in  the  sugar  busi- 
ness are  not  all  Churchmen  by  any  means;  but  they  make  inquiries 
and  ascertain  whether  the  employees  as  a whole  prefer  our  services. 
Sometimes  a vote  has  been  taken  in  order  to  ascertain  whether  the 
people  desire  the  manager  to  make  arrangements  with  the  Bishop.  In 
this  way  the  Church  is  at  no  expense  for  buildings,  and  would  have  no 
church  or  house  to  leave  vacant  should  conditions  change.  (Note  7.) 

The  work  is  important,  in  the  first  place,  in  order  that  white  men 
and  women  and  their  children  shall  not  drift  into  indifference  and 
irreligion;  and,  secondly,  that  the  heathen  by  whom  they  are  sur- 
rounded may  not  return  to  their  own  lands  and  say  that  the  mission- 
aries in  Japan  and  China  and  Korea  are  telling  the  people  about  the 
worship  of  God,  but  that  here  in  American  territory  no  God  is 
worshipped. 

T2 


Frequently  where  we  have  plantation  missions  as  high  as  ninety 
per  cent,  of  the  white  people  regularly  attend  the  services  of  the 
Church. 

Outside  of  Honolulu  the  provision  for  religious  services  among 
English-speaking  people  is  in  the  hands  of  ourselves  and  of  inde- 
pendent churches,  in  union  with  the  Hawaiian  Board,  which  succeeded 
the  American  Board. 

The  missionary  spirit  of  these  people  is  shown  in  the  fact  that 
they  gave  in  1902  over  $50,000  to  the  missionary  work  of  these 
Islands.  (Note  8.)  The  white  communicants,  in  union  with  the 
Hawaiian  Evangelical  Association,  number  about  1,200,  so  that  these 
gave  an  average  of  $40  each.  This  Board  spent,  in  the  year  1904-5, 
$10,313  on  the  Chinese  work,  $10,449  for  the  Japanese,  and  $6,233  for 
Portuguese  work. 

THE  GENERAL  SITUATION  IN  1906. 

The  following  extracts  from  letters  and  reports  of  Bishop  Res- 
tarick  show  the  general  condition  in  the  Islands; 

“Hawaii  has  passed  through  a period  of  business  depression,  re- 
sulting from  a number  of  causes.  At  the  time  of  the  annexation  there 
was  an  influx  of  people  which  resulted  in  a ‘boom’  and  a rise  in  real 
estate  values  greatly  exceeding  anything  which  the  situation  war- 
ranted. Again,  anticipating  annexation,  several  plantations  were  pro- 
moted with  a capital  stock  far  beyond  the  real  value  involved,  and 
with  a large  amount  of  stock  distributed  representing  no  money  paid 
in.  Then  came  the  low  price  of  sugar  and  the  consequent  stoppage  of 
dividends  by  many  of  the  plantations;  and  as  sugar  is  practically  the 
one  crop  of  the  Islands,  these  conditions  have  affected  every  one. 
The  incomes  of  many  of  the  pepple  almost  ceased,  and  in  other  cases 
they  v---e  cut  down  to  a figure  which  made  the  recipients  feel  poor 
for  the  time  being. 

Another  result  of  annexation  has  been  a disturbed  condition  of 
labor.  Previous  to  that  time,  the  Chinese  could  come  in  on  the  same 
terms  as  the  Japanese  or  other  Orientals.  They  began  to  enter 
Hawaii  long  ago,  and  about  the  year  1875  the  planters  began  to 
bring  them  here  in  large  numbers.  They  have,  by  their  patient 
labor,-  added  many  millions  to  the  value  of  the  Islands  by  develop- 
ing the  rice,  sugar  and  other  industries.  With  annexation,  these  peo- 
ple were  henceforth  excluded.  There  is  much  to  be  said  in  favor  of 
excluding  Chinese  (and  others)  from  the  mainland,  but  I have  yet 
to  meet  an  intelligent  American  who  does  not  consider  the  exclusion 
of  the  Chinese  from  these  Islands  a gross  injustice  and  a serious 
error. 

“While  in  Washington,  in  October,  1902,  during  an  interview 
which  I had  with  the  President  of  the  United  States,  he  said,  ‘I  am 
unalterably  opposed  to  orientalizing  any  American  territory.’  I re- 
plied, ‘Mr.  President,  Hawaii  was  orientalized  before  it  became  Ameri- 
can territory;  and  besides,  only  the  Chinese  are  excluded,  while  the 
Japanese  and  Koreans  are  pouring  in  by  every  steamer  from  the 
Orient,  and  the  general  opinion  in  the  Islands  is  that  the  Chinese  are 
far  superior  to  either  in  many  respects.’ 

“Another  cause  of  depression  was  that  the  customs  duties,  which 
were  formerly  a part  of  the  revenue  of  the  Islands,  are  now  sent  out 
of  the  country  and  very  little  of  it  is  returned  to  Hawaii.  In  the  year 
ending  1902,  it  is  estimated  that  $1,200,000  was  sent  out  of  the  Islands 
to  the  United  States  Government,  the  proceeds  of  customs,  etc.,  above 
that  which  was  returned  for  the  payment  of  salaries  and  the  main- 
tenance of  troops  here.  This  is  a serious  matter  in  a territory  which 
has  a white  population  of  about  12,000  people,  and  must  impoverish 
the  Islands  unless  the  government  spends  money  freely  here  for 
fortifications,  a naval  station,  etc.’’  (Note  9.) 

“The  above  conditions  have  resulted  in  a large  percentage  of 
white  people  leaving  the  Islands.  Many  of  these,  however,  were 

13 


Comnerdal 


Political 


Religious 


drawn  here  by  the  boom,  and  some  of  them  had  scented  the  prospect 
of  offices  after  annexation.  I voice  the  sentiments  of  the  old  resi- 
dents of  the  Islands  when  I say  that  many  Americans  who  came  here 
after  the  overthrow  of  the  monarchy  were  not  of  the  high  stamp  of 
character  one  would  wish  for.” 

THE  FUTURE  OF  THE  ISLANDS  AND  THE  OPPORTUNITY 
OF  THE  CHURCH. 

Dr.  Josiah  Strong,  in  his  book  entitled  “Expansion,”  writes: 

“Consider  Hawaii.  Midway  between  Unalaska  and  the  Society 
Islands,  midway  between  Sitka  and  Samoa,  midway  between  Port 
Townsend,  Seattle  and  the  Fijis,  midway  between  San  Francisco  and 
the  Carolinas,  midway  between  Nicaragua,  Panama  and  Hong  Kong, 
on  the  route  from  South  American  ports  to  Japan,  the  central  loca- 
tion of  these  Islands  makes  their  commercial  importance  evident.” 

Captain  Mahan,  the  great  naval  strategist  of  this  generation, 
wrote  in  1903: 

*“Too  much  stress  cannot  be  laid  upon  the  immense  disadvantage 
to  us  of  any  maritime  enemy  having  a coaling  station  well  within 
2,500  miles  of  every  point  of  our  coast  line  from  Puget  Sound  to 
Mexico.  Were  there  many  others  available,  we  might  find  it  difficult 
to  exclude  from  all.  There  is,  however,  but  one.  Shut  out  from  the 
Sandwich  Islands  as  a coal  base,  an  enemy  is  thrown  back  for  sup- 
plies of  fuel  to  distances  of  3,500  or  4,000  miles — or  between  7,000 
and  8,000  going  and  coming — an  impediment  to  sustained  maritime 
operations  well-nigh  prohibitive.  It  is  rarely  that  so  important  a 
factor  in  the  attack  or  defence  of  a coast  line — of  a sea  frontier — 
is  concentrated  in  a single  position,  and  the  circumstance  renders  it 
doubly  imperative  upon  us  to  secure  it,  if  we  righteously  can.” 

On  these  Islands,  farther  from  the  mainland  than  any  other  group 
in  the  world,  the  East  and  the  West  meet,  and  most  important  social 
problems  are  being  worked  out.  As  a territory  of  the  United  States, 
the  Islands  are  nominally  a portion  of  the  domestic  field.  Thej'  are 
really  in  large  part  a foreign  mission.  It  is  hard  at  times  to  realize 
in  Hawaii  that  one  is  in  the  United  States,  for  outside  of  Honolulu 
white  people  often,  call  themselves  foreigners,  and  their  churches,  in 
union  with  the  Hawaiian  Evangelical  Association,  are  called  “Foreign 
Churches,”  to  distinguish  them  from  native  churches.  Where  there 
are  princes  and  an  ex-queen,  and  where  until  recently  the  silver  coin- 
age was  almost  wholly  that  bearing  the  head  of  Kalakaua,  and  where 
people  speak  of  going  to  the  United  States,  the  terms  domestic  and 
foreign  lose  their  significance. 

Excluding  Portuguese,  whom  the  natives  do  not  call  “haoles,”  as 
they  do  other  Caucasians,  the  white  race  is  outnumbered  by  the  darker 
races  twelve  to  one.  And  commerce  adds  its  foreign  elements. 
Steamers  from  China,  Japan,  the  Philippines,  Australia,  New  Zealand, 
British  Columbia,  Mexico,  and  the  United  States,  make  Honolulu  a 
port  of  call.  As  a 'esult,  the  Church  has  a work  to  do  which,  in  its 
importance,  is  altogether  out  of  proportion  to  the  size  of  the  territory 
or  the  number  of  its  inhabitants.  Here  the  Orientals  are  largely  from 
the  farming  classes  and  not  from  the  slums  of  the  cities.  They  are 
here  with  their  wives;  their  children  are  born  here,  and  are  compelled 
to  attend  schools  where  English  is  taught.  They  are  well  treated, 
and  the  planters,  feeling  the  responsibility,  give  largely  to  missions 
among  them  and  to  institutions  tending  to  benefit  them.  The  result 
is  a breaking  down  of  customs  and  habits  of  thought  and  prejudices 
which  would  deter  them  from  listening  to  the  Gospel.  As  a rule, 
they  gladly  hear  and  are  anxious  to  learn  about  Jersus  Christ. 

Recently  two  missionaries  arrived  from  China  with  their  wives, 
accompanied  by  the  widow  of  their  deceased  Bishop.  I took  them 


"The  Interest  of  America  in  Sea  Power,  Present  and  Future." — p.  48. 


14 


to  visit  the  homes  of  some  of  our  Chinese.  One  of  them  asked  me: 

“What  were  these  people,  from  what  class  did  their  parents  come?” 

I told  them  that  they  were  in  China  the  farming  class.  They  said: 

“If  under  favorable  conditions  and  opportunities  Chinese  of  this  class 
can  become  as  these  whom  you  have  shown  us,  we  have  received  more 
encouragement  than  we  have  ever  had  before.” 

Everything  indicates  that  Hawaii  is  a point  where  Christianity 
should  be  strong.  There  is  a great  world  lesson  which  I take  pains 
to  show  such  tourists  as  I can  reach  that  missions  are  not  a failure, 
and  that  the  Church  is  adapted  to  all  sorts  and  conditions  of  men 
and  to  diverse  races.  Many  get  here  a glimpse  of  “foreign  missions,” 
which  removes  doubt,  and  go  from  Honolulu  with  larger  views  of 
Christ  and  His  Church. 

The  ability  of  the  people  to  contribute  toward  self-support  and  Progress 
church  extension  has  been  greatly  affected  by  the  depressed  business  Toward 
conditions.  Nevertheless,  their  giving  has  been  generous.  In  the  j'ear  Self-Support 
1902-3  they  gave  50  per  cent,  more  to  general  missions  than  their  ap- 
portionment called  for,  in  addition  to  $1,800  given  to  the  mission 
work  of  the  district.  The  Woman’s  Auxiliary  contributed  to  the 
United  Offering  $227.  During  the  year  1903-4  the  people  did  still 
better.  The  Bishop  states  in  his  report:  “During  the  past  year  the 
people  of  the  Islands  have  placed  in  my  hands  in  cash  and  pledges 
over  $10,000  toward  the  completion  of  the  Cathedral.  They  have 
given  to  missions,  both  general  and  diocesan,  an  average  of  nearly  $4 
per  communicant,  counting  only  gifts  in  cash.  The  Sunday  Schools 
made  their  first  Lenten  offering  for  missions,  giving  an  average  of  34 
cents  per  scholar.  There  was  given  to  me  by  people  and  societies  in 
Honolulu  $2,287.89  in  specials  for  missionary  work  in  this  district,  be- 
sides a special  of  $187.50,  sent  through  the  Board.” 

In  1905  of  the  34  clergy  and  paid  workers  of  the  missions,  25  were 
supported  locally.  There  were  11  volunteer  workers  in  addition  who 
taught  in  the  schools. 

All  this  indicates  the  kind  of  Christianity  which  is  in  process  of 
formation  as  a result  of  missionary  work  of  our  church.  Such  Chris- 
tianity, at  the  crossroads  of  the  Pacific,  becomes  of  necessity  an 
object-lesson  to  the  world. 


NOTES  ON  THE  DISTRICT  OF  HONOLULU,  1906. 

There  is  a Chinese  Church  with  its  120  communicants,  its  hearty.  Note  I 
reverent  worship,  and  its  growing  congregation.  Then,  in  the  Cathe- 
dral at  9:30  the  Hawaiian  services  are  held.  At  11:30  the  English 
service  is  held,  and  again  at  7:30  P.  M.  A Japanese  service  also  is 
held  at  7:30  P.  M.  in  the  lolani  buildings. 

There  is  a daily  service  during  the  week,  attended  by  the  girls 
from  the  Priory  School,  the  boys  from  the  lolani  School  and  the 
pupils  of  St.  Peter’s  School,  the  children  being  white,  Hawaiian, 
Chinese,  Korean,  etc. 

At  the  present  time  (1906)  there  are  110  girls  in  the  school;  one-  Note  2 
fourth  are  white,  a few  are  Chinese.  The  terms  are  very  low,  only 
$100  a year  for  board  and  tuition,  in  a land  where  butter  is  35  cents 
a pound,  milk  12j4  cents  a quart,  eggs  50  cents  a dozen. 

The  group  of  buildings  consists  of  three  dormitories,  two  school 
houses,  a refectory  with  a lean-to  attached,  bath  houses  (separate 
from  the  houses  and  with  cold  water  only),  one  office  and  a reception 
room.  All  the  buildings  but  the  refectory  and  lean-to  are  discon- 
nected and  are  old  and  eaten  by  insects. 

Even  in  the  present  wretched  buildings  we  have  100  girls.  There 
are  cheaper  schools  with  finer  buildings,  but  the  Priory  maintains  its 
position  of  favor.  New  buildings  are  badly  needed. 

15 


Ihe  school  is  doing  exct-rrent  worK  and  new  features  have  been 
introduced,  such  as  the  cutting  out  and  fitting  of  clothes,  the  teaching 
of  typewriting,  etc.  The  school  is  self-supporting,  except  the  salary 
of  one  teacher  paid  by  the  Board  of  Missions  ($5TO  a year).  Scholar- 
ships ($100  a year)  are  badly  needed  for  deserving  girls.  Many  or- 
phans come  to  the  Priory  when  six  years  old  and  have  no  other  home. 

Note  3 In  1905-6  there  was  an  enrollment  of  120  boys.  Though  the 
charges  are  $100  to  $125  for  board  and  tuition  the  school  is  self-sup- 
porting except  for  the  salary  of  a house  mother.  Scholarships  of  $100 
a year  or  $18  a year  for  day  pupils  are  badly  needed.  The  school  is 
doing  excellent  work. 

Note  4 To  maintain  all  his  schools,  the  Bishop  needs  $2,400  a year  more 
than  his  appropriation. 

Note  5 There  are  at  present  (1906)  in  Hawaii,  four  regular  Chinese  con- 
gregations and  also  two  Chinese  missions,  three  Chinese  day  schools, 
the  Priorj"  School  and  the  lolani  School,  both  admitting  Chinese. 
Outside  of  Honolulu  we  have  two  Chinese  churches  and  two  Chinese 
schools.  At  our  centre  of  Chinese  work,  St.  Peter’s  Church,  Honolulu, 
a building  for  the  school  and  other  work  is  badly  needed.  Cost,  $3,500. 

Note  6 A deaconess  and  a Japanese  catechist  studying  for  Holy  Orders 
are  in  this  work,  and  schools  and  services  have  been  commenced  in 
rented  buildings.  The  prospect  is  most  encouraging.  The  Bishop 
needs  $7,000  to  get  land  and  some  suitable  building  which  will  be  a 
centre  for  this  work.  The  building  should  include  a chapel,  class 
room  and  a home  for  workers.  His  plan  is  to  get  these  people  into 
different  classes,  interest  them  in  learning  English,  and  then  teach 
them  the  truths  of  Christianity.  He  wants  to  give  them  what  we  are 
giving  the  Chinese,  with  such  great  results.  In  the  school  at  St. 
Elizabeth’s  there  are  from  80  to  100  Chinese  and  a large  class  of  young 
men  awaiting  confirmation  and  baptism  and  two  have  offered  them- 
selves for  Holy  Orders. 

Note  7 In  these  places  mentioned,  we  have  the  only  English  services. 
We  have  such  services  on  five  plantations;  and  at  three  other  places, 
were  it  not  for  the  liberal  aid  of  the  plantation  people  a clergyman 
could  not  be  maintained  without  aid  from  outside. 

Note  8 “The  descendants  of  the  remarkable  men  and  women  who  were 
sent  out  by  the  American  Board  from  1820  onward  are  intellectually 
and  morally  worthy  of  their  progenitors.  They  are  found  in  business 
and  in  the  professions,  and  a large  part  of  the  wealth  of  the  Islands 
is  in  their  possession.  In  1906  the  Hawaiian  Board  had  nine  stations 
and  we  had  twelve.  In  seven  of  these  places  we  were  the  only  Chris- 
tians holding  services  for  white  people.  At  such  places  there  is  practi- 
cal unity  on  the  basis  of  the  Apostle’s  Creed,  Common  Prayer  and 
Christian  work.  The  Methodists  had  one  church  for  white  people  on 
the  Islands,  the  Presbyterians  and  Baptists  none.  The  Roman  Cath- 
olics, who  came  here  in  1827,  are  strong  in  numbers.  They  have  a 
large  number  of  native  adherents  besides  the  Portuguese  and  Porto 
Ricans. 

Note  9 Recently  the  financial  conditions  have  improved,  owing  partly  to 
the  increased  price  of  sugar,  on  which  all  business  depends. 

Note  10  All  church  property  ("except  that  of  St.  Clement’s  Parish),  and 
all  endowments,  are  held  by  the  corporation,  “The  Protestant  Episco- 
pal Church  in  the  Hawaiian  Islands.”  Of  the  Board  of  Directors,  the 
Bishop  is  ex-officio  president,  the  other  members  being  elected  at  the 
annual  convocation. 

Note  The  buildings  most  needed  for  the  mission  this  year  are  a church 
and  a rectory  at  Hilo.  Total  cost,  $5,000. 

WORKERS  NEEDED  IN  1906. 

a.  General  Missionary  for  scattered  communicants  and  neglected 
communities  in  isolated  places. 

b.  Clergyman  to  begin  work  on  Island  of  Kauai. 

c.  Deaconess  for  work  among  heathen  at  Hilo. 

d.  Deaconess  for  work  among  heathen  at  Wailuken. 

e.  Deaconess  for  work  among  heathen  at  Lahaina. 


The  Wolfer  Preit 
New  York  Cit7 


HUTS  NEAR  THE  SETTLEMENT  HOUSE,  MANILA 


THE  MISSION  STAFF,  WITH  NARCISO  AND  PITT-A-PIT  WORKING  OUT  THE 
MYSTERIES  OF  IGORROTE 


MISSIONARY  DISTRICT  OF  THE  PHILIPPINE  ISLANDS 


THE  POLICY  OF  OUR  MISSION. 

IN  regard  to  the  mutual  agreement  of  other  Mission  Boards  to 
occupy  different  parts  of  the  islands  respectively  with  the  excep- 
tion of  Manila,  Bishop  Brent  wrote  in  1903;  “I  cannot  feel  it  to 
be  the  duty  of  the  Church  which  I represent  to  build  up  a con- 
stituency by  deliberately  drawing  upon  the  Roman  Church.  It 
is  here  that  I find  myself  differing  from  the  Protestant  churches 
at  work  in  the  islands,  and  for  this  reason  if  for  no  other  I am  unable 
to  enter  into  any  formal  relationship  with  them.  The  Evangelical 
Union  have  extended  us  a cordial  invitation  to  membership  in  their 
body,  but  we  are  unanimous  in  feeling  that  we  cannot  subscribe  to 
some  of  the  principles  implied  or  set  forth  explicitly.  This,  however, 
will  in  no  wise  prevent  friendly  relations  with  our  Protestant  neigh- 
bors, or  the  observance  of  Christian  considerateness  where  division  of 
territory  is  concerned.  Though  I cannot  say  that  I shall  never  place 
missionaries  at  points  where  missionaries  of  other  communions  have 
preceded,  I shall  do  so  only  in  cases  where  my  conception  of  duty 
leaves  me  no  choice.” 

In  regard  to  the  “Independent  Filipino  Catholic  Church,”  under 
the  leadership  of  Father  Aglipay,  the  following  extract  from  a resolu- 
tion, passed  at  the  third  Annual  Convocation  of  the  Missionary  District 
of  Manila,  1906,  represents  the  unanimous  opinion  of  our  missionaries: 
“If  we  could  be  assured  that  either  in  the  leaders  or  in  the  great  body 
of  their  followers  there  were  a serious  desire  for  such  purity  of  Cath- 
olic truth,  freedom  from  ecclesiastical  tyranny,  assertion  of  national 
Church  autonomy,  longing  for  high  Christian  morality  as  might 
actuate  a movement  of  Christians  in  this  or  any  country,  away  from 
Roman  Communion,  while  still  desiring  to  retain  the  great  verities  of 
ecumenical  obligation,  we  should  be  glad  to  have  a part  in  aiding  so 
good  a cause.  But  this  seems  far  from  being  the  case.” 

In  friendly  co-operation  with  all  who  are  working  for  fair  treat- 
ment of  the  native  and  the  relief  of  suffering,  for  the  suppression  of 
vices  and  the  uplift  of  the  community,  our  missionaries  have  been 
second  to  none,  and  more  than  once  have  been  leaders  in  the  united 
efforts  of  Christians  to  make  good  laws  a power  in  the  Philippines. 

OUR  WORK  AMONG  THE  FILIPINOS. 

In  response  to  repeated  requests  from  Filipinos,  Chaplain  Charles 
C.  Pierce,  of  the  United  States  Army,  began  our  work  among  them 
by  the  celebration  of  the  Holy  Communion  on  Christmas  morning, 
1898. 

The  Spanish  Prayer  Book  was  used  and  Dr.  Pierce  preached 
through  an  interpreter.  Other  services  followed  and  soon  the  ser- 
mons also  were  in  Spanish.  Of  these  services  a leading  Filipino, 
Senor  Manuell  Buirir,  wrote:  “On  our  petition,  we  Filipinos,  on  the 
twenty-fifth  of  December  last,  the  day  of  the  Nativity  of  our  Lord, 
after  no  little  pains  and  difficulty,  secured  from  Chaplain  Pierce  the 
celebration  of  the  mass,  with  the  administration  of  the  Holy  Com- 
munion, for  the  benefit  of  the  Filipinos.  Since  that  date,  reverend 
sir,  every  Sunday  at  eight  in  the  morning  Chaplain  Pierce  has  given 
us  the  Divine  servide,  in  order  that  we  who  had  abandoned  temporar- 
ily the  worship  due  our  Redeemer  and  wandered  away  for  a long 
time  without  religious  worship — for  every  scandalized  Filipino  had 
forsaken  Divine  worship — might  assemble  there  to  seek  pardon  and 
consolation  in  the  great  sorrow  which  enslaved  our  hearts.  On  those 
days  we  made  an  estimate  of  the  Anglican  Church,  and  we  have  found 
it  true,  righteous  and  replete  with  holy  truth,  and  under  that  convic- 
tion we  have  chosen  it  for  our  religion.  Chaplain  Pierce,  a clergyman 


The  Romaa 

Catholic 

Church 


The  Evangelical 
Union. 


The  Aglipay 
Movement 


1 


The  Settlement 
Huose 


The  Dispensary 


most  exemplary,  with  a kind  heart  and  full  of  amiability,  has  under- 
stood how  to  secure  the  royal  friendship  from  all  Filipinos.  We  all 
love  him,  respect  him,  and  obey  him.  He  is  the  only  person  who  can 
direct  with  certainty  the  Anglican  Church  in  this  country,  and  the  one 
reason  is  that  he  readily  speaks  the  Spanish  language,  as  he  does  in 
his  sermons  and  masses  which  he  has  given  the  Filipinos.  He  has 
begun  by  procuring  a piece  of  land  for  a cemetery,  a matter  of  great 
necessity.  He  gives  medicines  to  the  poor,  always  administering  to 
them  with  kindness  and  affection,  and  he  provides  alms  for  those  in 
need.  Nobody  more  than  he  could  direct  without  misunderstanding  of 
any  kind  the  necessary  works  of  the  Church.” 

In  addition,  the  Chaplain  held  occasional  services  for  Filipinos  in 
the  Mission  of  the  Holy  Trinity,  and  in  September  of  1899  Bishop 
Graves  received  seven  Filipinos  from  the  Roman  Catholic  communion, 
and  authorized  Chaplain  Pierce  to  receive  others.  Among  the  latter 
was  Santos  Janvier,  whom  the  Bishop  licensed  as  lay  reader.  He 
translated  the  office  of  Holy  Matrimony  into  Tagalog  for  the  benefit 
of  the  large  number  of  people  seeking  to  be  married  by  the  chaplains. 
Both  Santos  Janvier  and  his  brother  Manuel  became  faithful  and 
valued  laymen  in  the  Church. 

After  a year  of  this  work,  Governor-General  Otis  wrote  that  it 
“tended  to  pacification  of  the  natives  and  the  healing  of  religious  an- 
tagonism.” 

One  of  the  great  difficulties  of  the  United  States  Government  in 
its  Philippine  administration  arises  from  the  fact  that  Americans  and 
Filipinos,  except  in  business,  meet  only  in  the  most  formal  way.  To 
bridge  this  aloofness  with  mutual  understanding  and  neighborly  help, 
the  Settlement  House  has  been  established  among  the  Filipinos  in 
the  thickly  populated  Trozo  district  of  Manila. 

In  1902,  under  the  leadership  of  Miss  Waterman,  work  was  begun 
in  a rented  house  with  large  grounds  that  almost  immediately  became 
the  children’s  playground. 

Classes  and  clubs  for  boys  and  girls  and  a kindergarten  for  the 
smaller  children  were  successfully  undertaken.  The  opportunities  for 
developing  the  work  soon  outstripped  the  strength  and  funds  of  the 
few  workers  in  the  Settlement.  Religious  instruction  is  given  to  the 
children  and  on  Sunday  afternoons  long  before  the  time  for  reading 
and  singing  hymns  the  boys  and  girls  are  waiting  impatiently  outside 
the  house. 

The  need  for  medical  work  can  be  inferred  from  the  fact  that  the 
death  rate  of  native  children  under  five  years  old  was  found  to  be 
more  than  50  per  cent.  Improper  care  at  birth,  improper  food  and  the 
crowding  of  eight  or  ten  people  into  thatched  houses  hardly  large 
enough  to  shelter  a horse,  are  the  causes  for  the  excessive  mortality. 

There  were  in  Manila  before  the  American  occupation  two  Roman 
Catholic  hospitals,  and  to  these  were  added  by  the  United  States  author- 
ities hospitals  for  soldiers,  sailors  and  civilians  in  the  government  em- 
ploy. All  the  hospitals  were  crowded,  and  in  most  of  them  persons 
not  connected  with  the  Government  were  not  eligible  as  patients.  Of 
course,  there  was  no  chance  whatever  for  the  Filipino  to  secure  treat- 
ment there.  Accordingly  medical  work  was  begun  at  once  by  our 
trained  nurse  in  the  Settlement  House.  In  July,  1903,  Dr.  C.  Radcliffe 
Johnson,  our  first  physician  to  the  Philippines,  arrived  in  Manila  and 
added  to  the  dispensary  work  already  conducted  in  two  rooms  of  the 
Settlement  House,  a temporary  hospital.  The  best  he  could  do  was 
to  place  six  cots  in  a tent  borrowed  from  the  Board  of  Health.  Later, 
when  the  Settlement  kindergarten  was  closed  for  lack  of  a teacher, 
eight  cots  were  placed  in  its  vacant  room. 

From  the  opening  of  our  medical  work,  patients  came  from  all 
parts  of  Manila,  some  even  from  outlying  provinces,  to  these  inad- 
equate quarters. 

The  attendance  at  clinics  steadily  increased,  and  in  1905  had 
reached  10,931  visits  to  the  dispensary  made  by  3,757  different  patients. 

2 


Drs.  Santos,  Albert,  and  others  of  Manila  have  given  their  help  to 
Dr.  Johnson  for  two  hours  per  week,  and  Dr.  Ottofy  treats  dental 
cases. 

The  Board  of  Health  and  the  business  men  of  Manila  have  con- 
tributed drugs  and  money. 

The  work  of  mercy  at  the  dispensary  and  the  training  of  the  chil- 
dren at  first  occupied  the  entire  attention  of  the  workers  at  the  Set- 
tlement, and  quietly  created  the  constituency  for  a church.  Accord- 
ingly, in  1906  St.  Luke’s  Chapel,  Trozo,  was  established  and  put  in 
charge  of  a missionary  who  speaks  Tagalog  and  has  had  five  years’ 
experience  among  the  natives.  He  has  partly  translated  the  Prayer 
Book  and  is  holding  services  in  the  vernacular.  (Note  1.) 

OUR  WORK  AMONG  ENGLISH-SPEAKING  PEOPLE. 

First  in  time  and  importance,  both  for  its  own  sake  and  for  the 
sake  of  the  natives,  who  suppose  every  foreigner  to  be  a Christian, 
comes  our  mission  work  among  the  white  people  in  the  Philippines. 

Its  character,  like  that  in  the  missionary  district  of  our  western 
states,  consists  in  organizing  Christian  people  into  churches,  provid- 
ing them  with  leadership  and  spiritual  privileges,  and  encouraging 
each  group  to  become  a missionary  force  in  the  Philippines  rather 
than  a missionary  field. 

The  first  work  was  done  by  army  chaplains,  who  undertook  it  in 
addition  to  their  other  duties.  The  places  for  service  were  rented  or 
were  furnished  by  the  courtesy  of  the  United  States  Government. 
Through  the  efforts  of  Chaplain  Pierce,  the  Cementerio  Aiiglicano, 
the  first  piece  of  property  ever  secured  for  the  use  of  a non-Roman 
ecclesiastical  body,  was  purchased. 

In  1899  the  Brotherhood  of  St.  Andrew  sent  a party  of  workers 
out  to  the  Philippines  in  charge  of  Sergeant  John  H.  Peyton.  The 
other  members  of  the  party  were  the  Rev.  James  K.  Smiley,  the  Rev. 
Hugh  Nethercott  and  Messrs.  W.  H.  J.  Wilson  and  George  A.  Kauf- 
man. Their  work  was  mainly  among  the  soldiers,  and  by  May,  1899, 
they  had  opened  in  conjunction  with  the  chaplains  the  Anglo-Ameri- 
can Mission  of  the  Holy  Trinity,  with  which  was  connected  a club- 
room  and  reading-room  for  soldiers.  Regular  services  were  held  for 
them  and  occasionally  services  for  the  Filipinos.  Eight  chapters  of 
the  Brotherhood  of  St.  Andrew  were  organized  in  different  regiments. 
The  interest  of  the  chaplains  in  the  general  work  continued,  and 
before  June,  1901,  Chaplain  Pierce  writes  that,  a site  for  a central 
church,  near  the  Consulate,  and  another  in  Ermita  had  been  purchased. 

In  September,  1899,  the  Presiding  Bishop  gave  temporary  juris- 
diction in  Manila  to  Bishop  Graves  of  Shanghai,  who  in  the  same 
month  visited  the  work,  confirming  Americans  and  receiving  native 
communicants  from  the  Communion  of  the  Roman  Catholic  Church. 

The  Brotherhood  withdrew  in  the  Spring  of  1900,  and  the  Rev. 
J.  L.  Smiley  became  the  first  missionary,  appointed  by  the  Board  of 
Missions,  to  the  Philippines.  Later,  at  the  request  of  the  Bishop  of 
Shanghai,  the  Rev.  John  A.  Staunton  and  the  Rev.  Walter  Clapp  were 
appointed  by  the  Board  and  reached  Manila  in  the  Pall  of  1901.  They 
were  joined  by  the  Rev.  H.  R.  Talbot,  in  January,  1902. 

Bishop  Graves  reported  at  this  time:  “Our  Church  has  been  placed 
at  the  start  in  a very  advantageous  position,  and  we  ought  to  push  this 
advantage.” 

The  Rev.  Charles  H.  Brent  was  consecrated  Bishop  of  the  Philip- 
pines on  December  19,  1901,  and  reached  his  field  August  24,  1902. 

Meanwhile,  St.  Stephen’s  Mission,  Ermita,  had  been  growing  in 
strength  and  numbers.  The  congregation  worshipped  in  a room 
loaned  to  them  by  the  United  States  Government.  It  was  situated 
over  the  barracks,  next  to  a prison.  Later,  they  were  able  to  rent  a 
hall,  and  in  March,  1902,  erected  St.  Stephen’s  Mission  Church,  a 

3 


The  Oiapd 


wooden  building  on  Calle  Nueva,  in  the  Ermita  district,  where  excel- 
lent work  was  done  by  the  Rev.  Walter  Clapp  and  the  Rev.  H.  R. 
Talbot. 

On  February  15,  1902,  Mrs.  Walter  Clapp,  one  of  our  earliest 
workers  in  the  Philippines,  died  in  Shanghai,  whither  she  had  been 
sent  for  her  health.  In  January,  1903,  the  Rev.  Mr.  Talbot  returned 
home  on  account  of  illness,  and  about  the  same  time  the  Rev.  Mr. 
Clapp  began  preparations  to  work  among  the  Igorots. 

In  1903,  the  Rev.  Mercer  Johnston  took  charge  of  St.  Stephen’s, 
and  during  this  year  it  became  self-supporting. 

In  1905,  Bishop  Brent  writes:  “As  a whole,  the  congregation  of 
St.  Stephen’s  has  been  too  large  for  its  building.  Now  it  is  self- 
supporting  and  contributes  to  outside  needs.”  In  April,  1904,  it  was 
organized  into  the  provisional  parish  of  St.  Stephen’s.  During  this 
year,  through  the  generosity  of  a Philadelphia  Layman,  a church 
house  was  erected  in  Manila,  and  as  St.  Stephen’s  parish  was  in- 
tended to  develop  into  the  Cathedral,  the  building  was  put  in  its  care 
and  called  the  Cathedral  House,  and  has  become  a meeting  place  for 
Americans  in  Manila,  which  was  greatly  needed.  The  Columbia  Club, 
organized  through  the  efforts  of  the  rector  of  St.  Stephen’s  and  others, 
formally  established  its  quarters  in  the  Cathedral  House,  November, 
1905.  Within  the  year  its  membership  reached  three  hundred. 

When  the  Cathedral  House  was  opened  the  congregation  of  St. 
Stephen’s  began  to  hold  its  services  in  the  large,  hall,  and  the  tempo- 
rary building,  previously  used  by  them,  was  moved  to  the  District  of 
Trozo,  in  Manila. 

The  schedule  of  services  at  St.  Stephen’s  was  an  unusually  full 
one  for  a missionary  field,  and  there  were  the  usual  parochial  organ- 
izations;. Other  features  of  early  Church  life  in  Manila  can  be  inferred 
from  the  - following  extract  from  the  report  of  its  rector  in  1906: 
“Certain  other  duties  of  a special  character  fell  to  my  lot  during  the 
year  covered  by  this  report.  Among  them  I might  mention:  (1) 
Those  that  came  to  me  as  acting  chairman  of  the  Building  and  Lands 
Committee  of  the  District  during  the  erection  of  the  Cathedral  House; 
(2)  The  duty  of  superintending  the  filling  of  the  land,  bought  as  a 
site  for  the  Cathedral  and  the  Cathedral  House;  (3)  The  organizing 
and  financing  of  the  new  parish.  It  was  necessary  for  the  church 
to  double  the  income  of  the  previous  year.  (4)  The  organization, 
financing  and  furnishing  of  the  Columbia  Club,  which  came  into  being 
in  September,  1904,  moved  into  its  quarters  in  the  Cathedral  House 
in  December,  now  has  about  three  hundred  members,  and  has  been 
more  than  self-supporting  since  its  organization.  (5)  Such  duties,  not 
mentioned  above,  as  came  to  me  by  reason  of  the  fact  that  for  nine 
months  of  the  year,  while  the  Bishop  was  on  his  way  to  and  from  the 
States  and  in  the  States,  I was  the  only  clerical  representative  of  our 
Church  in  Manila,  acting  under  the  authority  of  the  Board  of  Mis- 
sions. (6)  The  duties  which  fell  to  me  as  a member  of  the  Standing 
Committee,  and  as  one  of  the  Examining  Chaplains.” 

The  American  community  in  the  Philippines  has  the  usual  fron- 
tier proportion  of  adventures,  irresponsible  weaklings,  and  the  human 
birds  of  prey.  The  Church  there,  as  in  the  other  mission  fields,  suffers  ' 
from  the  influx  of  many  who  in  the  United  States  were  conventional 
Christians,  but  whose  moral  weakness  in  an  enervating  social  atmos- 
phere has  been  displayed  to  the  world.  “The  Orient,”  says  Bishop  > 
Brent,  “is  no  fit  place  for  men  who  have  not  moral  stamina.  The  i 
Philippines  are  almost  the  sure  undoing  of  the  weak,  but  the  East  ; 
is  equally  apt  in  making  character  where  there  is  anything  to  work 
upon.  There  are  striking  instances  here  where  strong  men  who  had  I 
been  living  irreligiously  and  without  high  purpose,  but  having  accept- 
ed unselfish  responsibility,  have  been  stimulated  to  a high  degree  of 
righteous  endeavor.” 


4 


There  is  also  in  Manila  the  same  compact  body  of  loyal  Chris- 
tians that  there  is  elsewhere,  always  taking  the  burden  of  the  work 
and  rarely  receiving  credit  for  it.  (Note  2.) 

Preliminary  missionary  journeys  resulted  in  the  choice  of  Zam-  Mindanao 
boanga  for  the  centre  of  our  work  in  Mindanao  and  the  establishment 
of  a mission  station  there.  As  the  chief  civil  and  military  post  on  the 
island,  with  an  increasing  population  of  Americans,  it  presented  an  im- 
mediate opportunity  to  organize  the  Christians  in  the  community.  It 
will  also  be  a convenient  point  from  which  to  establish  work  among  the 
Moro  Mohammedans.  The  foreign  residents  in  the  town  were  greatly 
interested  in  the  prospect  of  the  coming  of  our  clergy.  The  land  was 
contributed  partly  by  a Polish  Lutheran  and  partly  by  a Chinese 
Roman  Catholic.  Gifts  for  the  building  came  in  the  shape  of  pro- 
fessional skill  and  business  experience,  as  well  as  in  money.  The 
result  is  a wooden  church,  roofed  with  iron,  neatly  painted  and  seating 
150  people.  The  services  have  been  largely  attended  by  soldiers  and 
civilians.  The  Rev.  Mr.  Armstrong  succeeded  Mr.  Spencer  in  April, 

1905,  and  the ' latter  was  transferred  to  work  among  the  Bontoc 
Igorots.  (Note  3.) 

The  Diocesan  Branch  of  the  Woman’s  Auxiliary  in  the  Philippines  The  Woman'* 
was  organized  in  July,  1903.  It  began  at  once  to  help  the  work  in  Auxiliary 
Bontoc,  Baguio  and  Zamboanga,  and  next,  took  its  share  in  the  general 
work  by  contributing  to  the  United  Offering  Fund. 

The  location  of  branches  has  changed  with  the  varying  fortunes 
of  army  posts  and  American  communities,  but  they  have  been  a 
power  and  an  inspiration  for  the  Philippines  mission.  (Note  4.) 

WORK  AMONG  THE  CHINESE. 

At  the  time  of  the  American  occupation  there  were  in  the  Philip- 
pines about  50,000  Chinese.  Half  of  them  lived  in  Manila,  and  four 
thousand  were  claimed  by  the  Roman  Catholic  Church.  But  their 
Christianity  was  largely  a matter  of  convenience.  Under  Spanish 
rule,  it  was  impossible  for  the  Chinese  to  marry  unless  they  were 
baptized.  So  they  would  bring  a fee  and  apply  for  baptism  on  that 
account.  It  would  be  administered  and  they  would  be  married  the 
next  day.  This  practice  of  the  Roman  Church  made  many  insincere 
Christians  and  complicated  early  Church  work  for  our  missionaries. 

Before  June,  1901,  Chaplain  Marvin  baptized  the  first  three 
I Chinese  in  Manila,  who  received  this  rite  from  other  than  Roman 
I priests.  Chaplain  Pierce  afterwards  baptized  twelve,  and  the  Rev. 

I Mr.  Clapp  two.  The  service  in  the  Spanish  Prayer  Book  was  always 
used,  and  as  a rule  the  ceremony  took  place  in  the  presence  of  large 
numbers  of  their  own  race.  Influential  (Thinese  in  the  city  at  that  time 
expressed  the  wish  to  have  our  Church  services,  and  promised  financial 
aid. 

These  beginnings  developed  into  the  Cathedral  Mission  of  St. 

Stephen’s  for  Chinese,  under  the  guidance  of  the  Rev.  Hobart  E. 

Studley,  who  was  for  several  years  a missionary  in  Amoy  under  the 
Dutch  Reformed  Missionary  Board.  He  was  ordained  and  began  work 
under  Bishop  Brent  in  1903.  After  two  years  Mr.  Studley  began  to 
study  Tagalog,  in  order  to  extend  his  influence  to  the  Filipino  wives 
of  the  Chinese. 

In  1905  the  congregation  was  worshipping  in  a rented  building 
with  ninety  sittings.  There  were  seventy  baptized  members.  A day 
school  and  an  evening  school  were  conducted  by  two  Chinese  teach- 
ers during  the  week.  Many  of  the  scholars  also  attended  the  Sunday 
services.  (Note  5.) 

OUR  WORK  AMONG  IGOROTS. 

The  Igorots  of  the  Bontoc  region  are  a people  of  Malay  stock.  Village  Life 
living  in  the  mountains  of  Northern  Luzon.  Compelled  by  their  sur- 

5 


War  and  Head 
Hunting: 


roundings  to  till  the  soil,  they  have  become  the  onl}’-  scientific  agri- 
culturalists in  the  islands.  They  understand  the  use  of  fertilizers,  and 
have  constructed  ingenious  and  extensive  irrigation  works  on  the 
mountain  sides,  and  in  cultivating  their  land  show  strength,  determina- 
tion and  endurance.  The  main  crops  are  rice  and  “camotes,”  or  sweet 
potatoes. 

The  houses  have  walls  of  mud  and  stone,  supplemented  by  boards 
and  timber.  The  projecting  roof  is  thatched  heavily  with  grass,  and 
the  houses  are  as  often  as  not  built  over  the  pig-pens. 

The  pueblo,  or  village,  does  not  act  as  a unit  except  in  cer- 
tain religious  ceremonies  and  in  war.  It  is  divided  into  groups  called 
at  os. 

Each  of  these  is  under  the  government  of  its  old  men,  and  nor- 
mally has  its  fan'i,  or  council  house,  and  the  pa-ba-funan,  used  like 
the  fasvi  as  a club-house  and  lounging  place  by  day  for  all  the  men 
and  as  a dormitory  for  the  bachelors.  Each  ato  also  has  its  olag, 
or  dormitory,  for  all  girls  from  the  age  of  two  years  to  their  formal 
marriage.  Bontoc  societ}'  is  simple,  and  before  marriage  is  most 
primitive,  but  a man  has  only  one  wife,  to  whom  he  is  usually 
faithful.  The  social  life  of  the  married  women  is  incidental  to  their 
household  work,  as  thej'  sit  in  the  shade  of  their  dwellings. 

There  is  a certain  division  of  labor,  which  favors  the  old  and 
exempts  children  under  six  years  of  age;  but  the  women  do  as  heavy 
work  as  the  men,  and  among  the  Bontoc  Igorots  the  only  beast  of 
burden  is  the  human  being. 

According  to  the  Government  report  on  the  Bontoc  Igorots 
(“Ethnological  Survey  Publication,”  Vol.  I.),  the  daily  routine  for  a 
family  is  as  follows;  “The  man  of  the  family  arises  about  3:30  or  4:00 
o’clock  in  the  morning.  He  builds  the  fires  and  prepares  to  cook  the 
family  breakfast  and  the  food  for  the  pigs.  A labor  generallj'  per- 
formed each  morning  is  the  paring  of  camotes.  In  about  half  an 
hour  after  the  man  arises  the  camotes  and  rice  are  put  over  the  fire  to 
cook.  The  daughters  come  from  the  olag,  and  the  bo}'s  from  their 
sleeping  quarters  shortly  before  breakfast.  Breakfast,  called  ‘mang- 
an,’  meaning  simply  ‘to  eat,’  is  taken  by  all  the  members  of  the 
family  together,  usually  between  5:00  and  6:00  o’clock.  Eor  this 
meal,  all  the  family,  sitting  on  their  haunches,  gather  around  three  or 
four  wooden  dishes  filled  with  steaming  hot  food  set  on  the  hearth. 
The}’  eat  almost  exclusively  from  their  hands,  and  seldom  drink  any- 
thing at  breakfast,  but  they  usually  drink  water  after  the  meal. 

The  members  of  the  family  who  are  to  work  away  from  the  dwell- 
ing leave  about  7:00  or  7:30  o’clock — but  earlier,  if  there  is  a rush  of 
work.  If  the  times  are  busy  in  the  fields,  the  laborers  carry  their 
dinner  with  them;  if  not,  all  members  assemble  at  the  dwelling  and 
eat  their  dinner  together  about  1 :00  o’clock.  This  midday  meal  is 
often  a cold  meal,  even  when  partaken  in  the  house. 

“Eield  laborers  return  home  about  6:30,  at  which  time  it  is  too 
dark  to  work  longer,  but  during  the  rush  seasons  of  transplanting  and 
harvesting  ‘palay,’  the  Igorot  generally  works  until  7:00  or  7:30  during 
moonlight  nights-.  All  members  of  the  family  assemble  for  supper, 
and  this  meal  is  always  a warm  one.  It  is  generally  cooked  by  the 
man,  unless  there  is  a boy  or  girl  in  the  family  large  enough  to  do  it, 
and  who  is  not  at  work  in  the  fields.  It  is  usually  eaten  about  7:00 
or  7:30  o’clock,  on  the  earth  floor,  as  is  the  breakfast.  A light  is 
used,  a bright,  smoking  blaze  of  the  pitch  pine.  It  burns  on  a flat 
stone,  kept  ready  in  every  house.  It  is  certainly  the  first  and  crudest 
house  lamp,  being  removed  in  development  only  one  infinitessimal 
step  from  the  stationary  fire.  This  light  is  also  sometimes  emploj-ed 
at  breakfast  time,  if  the  morning  meal  is  earlier  than  the  sun. 

“Usually  about  8:00  o’clock  the  husband  and  wife  retire  for  the 
night,  and  the  children  leave  home  immediately  after  supper.” 

“Primarily  a pueblo  is  an  enemy  of  every  other  pueblo,  but  it  is 
customary  for  pueblos  to  make  terms  of  peace.  Neighboring  pueblos 

6 


are  usually,  but  not  always,  friendly.  The  second  pueblo  away  is 
usually  an  enemy.” 

Taking  the  heads  of  the  slain,  to  be  preserved  as  trophies  in  the 
men’s  club,  is  an  important  part  of  this  warfare.  The  securing  of  such 
a trophy  is  the  test  of  skill  and  valor  that  wins  the  admiration  of 
women  and  the  respect  of  men.  A pueblo  lacking  such  proofs  of 
valor  would  suggest  weakness  and  invite  attack. 

“Then,  too,  head-hunting  expeditions  are  often  undertaken  to 
satisfy  the  craving  for  activity  and  excitement  with  all  the  feastings, 
dancing  and  rest  days  that  follow  a successful  foray.  The  explosive 
nature  of  a man’s  emotional  energy  demands  this  bursting  of  the 
tension  of  every-day  activities.  In  other  words,  the  people  get  to 
itching  for  a head,  because  a head  brings  them  emotional  satisfaction.” 

Nineteen  out  of  twenty  Bontoc  m.en  are  tatooed  with  marks  show- 
ing that  each  has  taken  a human  head.* 

The  basis  is  Animism,  and  in  theory  centres  about  Lu-ma-wig,  a 
personification  of  the  forces  of  Nature,  who  lives  eternally  in  the  sky. 
To  him  prayer  is  made  for  the  pueblo  each  month  by  the  priests. 

The  prominent  characteristic  of  the  religion,  however,  is  a belief 
in  the  spirits  of  the  dead  called  Anitos.  These  are  believed  to  sur- 
round the  community  in  which  they  once  lived,  and  to  be  directly  or 
indirectly  the  cause  of  all  sickness  and  death.  They  are  the  source 
of  the  ever-present  fear  that  shapes  the  warrior’s  spear-head  into  a 
charm  to  protect  him  on  the  trail,  and  makes  the  cradle  an  unknown 
thing.  For  fear  of  the  Anitos,  an  infant  must  never  be  laid  down  by 
day  or  by  night,  but  must  sleep  between  its  parents  on  its  mother’s 
arm.  In  the  funeral  ritual,  these  significant  chants  are  sung  to  the 
dead: 

“Now  you  are  dead;  we  are  all  here  to  see  you.  We 
have  given  you  all  things  necessary  and  have  made  good 
preparations  for  the  burial.  Do  not  come  to  call  away 
(to  kill)  any  of  your  relatives  or  friends.” 

“We  have  fixed  all  things  right  and  well  for  you. 

When  there  was  no  rice  or  chicken  for  food,  we  got  (hem 
for  you. 

It  was  the  custom  of  our  fathers — 

So  you  will  not  come  to  make  us  sick. 

“If  another  Anito  seeks  to  harm  us,  you  will  protect  us 
When  'we  make  a feast  and  ask  you  to  come  to  it. 

We  want  you  to  do  so; 

But  if  another  Anito  kills  all  your  relatives. 

There  will  be  no  more  houses  for  you  to  enter  for  feasts.” 

The  Spaniards  entered  the  Igorot  country  about  sixty  years  ago. 
Among  them  were  some  friars,  who  were  mainly  attaches  of  the  mil- 
itary. They  built  a small  church  in  Bontoc,  intended  for  the  mem- 
bers of  the  Ilocano  tribe,  who  came  up  the  country  as  employees  of 
the  government.  They  attempted  little  religious  work  among  the  Bon- 
toc Igorots,  and  certainly  did  not  succeed.  Exemption  from  taxation 
was  the  reward  of  the  convert,  and  a few  baptisms  resulted.  The 
deepest  impression  created  by  the  friars  among  the  Igorots  seems  to 
have  been  a general  suspicion  and  dislike  of  Christianity.  Professor 
Jenks  says  in  his  official  report  on  the  Bontoc  Igorot,  already  quoted: 
“The  Spaniard  was  in  Bontoc  about  fifty  years.  To  summarize  the 
Spanish  influence  on  the  Igorot — and  this  includes  any  influence  which 
the  Ilokano  or  Tagalog  may  have  had  since  they  came  among  the 
people  under  Spanish  protection — it  is  believed  that  no  essential 
institution  of  the  Igorot  has  been  weakened  or  vitiated  to  any  ap- 
preciable degree.  No  Igorot  attended  the  school  which  the  Span- 


The  Bontoc 
Religion 


The  Spanish 
Occupation. 


Government  Report  on  the  Bontoc  leorot. 

7 


The  Problem  of 
Reaching:  the 
Fliasion  Station 


The  Problem  of 
Remaining  at 
the  Mission 
Station 


iards  had  in  Bontoc;  to-day  not  ten  of  the  Igorots  of  the  pueblo  can 
make  themselves  understood  in  Spanish  about  the  commonest  things 
around  them.  I fail  to  detect  any  occupation,  method  or  device  of 
the  Igorot  which  the  Spaniards’  influence  improved;  and  Igorots  flatly 
deny  any  such  influence.” 

Professor  Jenks  further  states:  “Briefly,  I believe  in  the  future 
development  of  the  Bontoc  Igorot  for  the  following  reasons:  He  has 
tin  exceptionally  fine  physique  for  his  stature,  and  has  no  vices  to 
detsroy  his  body.  He  has  courage  which  no  one  who  knows  him 
seems  ever  to  think  of  questioning;  he  is  industrious,  has  a bright 
mind,  and  is  willing  to  learn.  His  institutions — governmental,  re- 
ligious, and  social — are  not  radically  opposed  to  those  of  modern 
civilization — as,  for  instance,  are  many  institutions  of  the  Mohamme- 
danized  people  of  Mindanao  and  the  Sulu  Archipelago — but  are  such, 
it  seems  to  me,  as  will  quite  readily  yield  to  or  associate  themselves 
with  modern  institutions.-’ 

After  traveling  by  north-bound  steamer  two  days,  the  missionaries 
land  at  Candon,  if  the  surf  permits,  instead  of  at  some  town  further 
away.  The  rough  trail  is  then  before  them,  and  their  outfit  of  food 
and  clothes  and  other  necessities  is  scattered  at  their  feet.  How  shall 
they  proceed  to  their  station?  There  is  no  Igorot  waiting  to  guide 
them  or  to  transport  their  baggage.  What  should  bring  an  Igorot  to 
the  coast?  Why  should  he  want  to  work?  He  has  little  or  no  sense 
of  obligation  to  the  community,  wears  few  clothes,  does  not  engage  in 
trade.  He  can  secure  enough  rice  and  camotes  for  his  food  supply 
with  little  labor  and  without  the  use  of  money.  The  Spaniards  secured 
what  labor  the}'  required  from  the  natives  by  compulsion,  and  to-day  a 
native  considers  the  request  of  a government  official  as  a command. 
Carrying  goods  on  the  trail,  bringing  lumber  from  the  hills,  work  in 
gardens  or  on  the  buildings,  when  secured  by  private  citizens,  has  been 
arranged  through  friendly  government  officials  or  the  “baknang,”  or 
boss,  of  the  pueblo  or  barrio.  It  may  be  possible,  after  some  delay,  to 
get  local  Ilokano  porters  for  a good  price,  and  then  after  four  days’ 
travel  on  a hard  trail  and  as  many  nights  spent  at  the  houses  of  gov- 
ernment officials,  school  teachers  or  army  officers  stationed  on  the 
trail,  the  missionaries  reach  the  Bontoc  region. 

For  a short  time  after  arriving  at  the  mission  field  the  hospitality 
of  the  white  men  engaged  in  government  service  may  occasionally  be 
available;  but  the  missionary  must  secure  a house.  Again  the  labor 
problem  is  involved.  The  method  and  results  of  building  in  the  Igorot 
fashion  are  totally  unsatisfactory.  Native  workmen,  when  they  can 
be  secured,  are  uncertain  and  high-priced,  and  they  build  a hut  with  an 
earthen  floor,  inflammable  grass  roof,  and  walls  hard  to  keep  free 
from  rats  and  insects.  In  the  case  of  our  mission  at  Bontoc,  it  was 
possible  to  purchase  a house  built  by  the  highest  United  States  Gov- 
ernment official  on  his  retirement.  This  house  became  the  men’s  resi- 
dence and  is  called  the  House  of  the  Holy  Comforter. 

The  next  official  built  a house  for  himself,  and  on  his  retirement 
sold  it  to  the  mission.  It  was  named  the  House  of  SS.  Mary  and 
Martha,  and  is  the  residence  of  our  women  workers.  The  Rev.  Mr. 
Clapp  wrote  in  May,  1904:  “It  is  a rough  affair  and  would  not  be  con- 
sidered a very  good  stable  or  barn  in  the  States;  but  it  is  new  and 
clean;  it  has  glass  w'indows  and  doors,  and  is  altogether  the  best 
building  in  town  at  the  present  writing.” 

In  Sagada  it  was  not  possible  to  purchase  such  a house.  Mr. 
Staunton  began  work  in  September,  1904,  while  living  in  a small  grass 
house  formerly  used  as  a cattle  shelter.  Here  also  Mrs.  Staunton  lived 
until  April,  1905,  when  a house  of  grass  and  boards  was  sufficiently 
finished  for  them  to  move  into  it. 

The  arrangement  and  furnishings  of  the  buildings  at  both  stations 
are  of  the  simplest  description.  At  Bontoc,  in  the  room  used  as  a 
chapel,  the  altar  is  a packing  box,  covered  with  hangings  and  sup- 
porting the  brass  cross  and  candlesticks.  Wild  flowers  decorate  it 

8 


when  possible.  The  font  is  a hollow  boulder,  resting  on  a wooden 
stand. 

Sagada  fared  even  worse.  One  of  the  workers  there  writes  in 
1905:  “Our  present  services  are  held  in  our  dining  room,  or  we  dine 
in  the  nave  of  our  church,  whichever  way  one  wishes  to  put  it. 

“The  large  dispensary  work  which  Mrs.  Staunton  has  voluntarily 
undertaken  is  done  under  the  greatest  inconvenience.  The  drugs  and 
stores  fill  our  only  guest  chamber;  or,  if  one  prefers  to  put  it  the  other 
way,  the  numerous  travelers  between  Cervantes  and  Bontoc  who  find 
us  the  only  Americans  living  on  the  trail  are  extended  hospitality  by 
being  allowed  to  sleep  in  the  dispensary.” 

The  missionary  who  has  solved  the  problem  of  transportation 
once  in  order  to  reach  the  Igorots  and  has  found  a house  must  solve 
it  again  and  again  in  order  to  stay  arnong  them.  A regular  food  sup- 
ply is  as  imperative  as  proper  shelter.  The  native  rice  and  camotes 
are  not  sufficient,  and  the  missionary’s  diet  consists  largely  of  canned 
goods.  He  cannot  procure  fresh  meats,  except  a very  occasional 
chicken.  He  finds  in  the  face  of  the  general  indifference  of  the  Igorot 
to  wages  that  the  practical  matter  of  providing  daily  bread  for  a 
remote  mountain  station  is  no  small  problem.  True,  five  or  six  days’ 
travel  will  take  a man  or  a load  of  provisions  from  Bontoc  to  Manila. 

I Five  days’  travel  will  also  take  a man  or  a load  of  provisions  from 
New  York  to  the  Pacific  Coast.  It  is  a tiresome  journey  across  this 
I continent,  but  rival  railroads  are  eager  for  the  business,  and  the  rail- 
way trip  is  made  on  schedule  time,  independent  of  the  rainy  season, 
the  slippery  trail,  and  the  uncertainty  of  securing  native  porters. 

The  missionary  is  eager  to  begin  religious  teaching  and  tries  to 
free  himself  from  the  struggle  for  existence.  He  does  as  we  do,  and 
looks  for  servants.  They  partially  solve  his  problem,  but  though  ser- 
vant boys  are  to  be  had  for  a small  wage,  yet  they  cannot  be  relied 
upon  as  household  servants  to  work  efficiently  and  regularly  without 
continuous  and  exacting  oversight.  But  the  servant  boys  are  more 
than  helps  in  the  household.  Through  them  the  missionaries  learn  the 
language,  for  of  course  there  are  no  books  or  dictionaries  or  gram- 
mars, not  even  the  knowledge  of  a kindred  language  to  guide  their 
guesses. 

Mr.  Clapp  writes:  ‘.‘Our  teachers  are  the  boys  whom,  by  giving 
some  reward,  we  can  corral  for  a time,  day  by  day,  while  we  subject 
them  to  a process  of  catechising  as  regards  the  Igorot  equivalents  of 
English  words  and  sentences.  These  boys  have  made  some  progress 
in  the  public  school,  but  their  knowledge  of  English  often  fails  just 
at  the  critical  points.  We  try  to  record  what  we  hear  in  our  note- 
books, striving  to  represent  sounds  by  letters.  At  first  this  seems 

quite  satisfactory Presently  it  is  somehow  brought  to 

our  consciousness  that  the  ear  of  the  average  American  is  most  un- 
skilled in  the  detection  of  the  niceties  of  sound  and  pronunciation. 
Our  first  hearing  of  words  which  had  found  their  way  into  our  list  did 
not  stand  the  test  of  further  acquaintance,  and  we  had  to  revise  and 
revise  again.  Moreover,  in  spelling  a native  syllable,  which  of  a half 
dozen  possible  sounds  shall  we  assign  to  a given  English  vowel?  And 
if  we  resort  to  markings  to  distinguish  them,  what  shall  these  mark- 
ings be? 

“After  the  first  confusion,  the  workers  would  meet  together  for 
daily  conference  with  each  other,  and  with  two  boys,  Pit-a-Pit  and 
Narciso,  who  stimulate  and  correct  each  other’s  knowledge.  So 

j equipped  with  pencils,  note-books  and  word  lists,  we  grope  our  way 

1 along  during  study  hour  through  the  blind  intricacies  of  an  unwritten 
1 tongue.  If  our  purposes  were  merely  utilitarian,  we  could  get  along 

i with  our  present  knowledge  of  words  and  phrases.  But  the  ability  to 

present  Christian  truth  in  the  language  of  the  people  is  a long  way 
ahead. 

“Igorots  frequent  the  mission  premises  all  day  long,  offering  at  the 
open  windows,  eggs,  spears,  axes  and  ornaments  for  inspection  and 

9 


Early  Efforts 
to  Solve  the 
Material 
Problems 


Early  Efforts 
to  Solve  the 
Moral  Problem 


barter.  The  children  play  around  the  mission,  running  to  whatever 
window  is  most  interesting  for  the  moment.  One  has  to  screen  them 
out  like  flies  by  shutting  doors  and  windows  when  there  is  anything 
of  continuous  work  to  be  done.  • . . On  a week-day  the  deacon- 

ess seats  herself  on  the  steps  of  the  house,  or  perhaps  on  a rock  by 
the  riverside,  and  the  children  soon  gather  around.  Sometimes  there 
are  pieces  of  cloth  and  needles  and  thread,  with  conversation;  some- 
times the  material  implements  are  lacking.  The  Ilokano  children  look 
like  little  old  women  in  their  trailing  dresses  on  the  inside  of  the  cir- 
cle, as  ‘decoys’  one  might  say.  The  little  Igorot  girls,  all  unclothed 
and  shy  as  fawns,  are  circling  around  the  outside,  not  quite  ready  to 
sit  down  and  quietly  work  or  talk  with  the  others.  Similarly'  on  week 
days,  as  well  as  regularl}'  on  Sundays,  we  have  had  classes  for  religious 
instruction  in  the  Lord’s  Prayer,  the  Creed,  some  hymns  and  a little 
blue  catechism,  that  formerly  did  duty  with  my  colored  children  in 
Baltimore.  The  door  is  open.  The  Ilokano  children  come  in  at  the 
sound  of  the  bell  and  sit  down.  The  Igorots  sit  on  the  windows.  A 
few  come  in,  stand  around,  and  some  answer  questions  in  turn. 

“Thus  the  process  is  gradual.  Always  at  the  first  ring  of  the  bell 
for  Evening  Pra>'er  I expect  to  see  a cloud  of  Igorot  urchins  come 
swooping  around  the  corner  of  the  house  and  scramble  for  places  on 
the  window  sill,  and  I am  never  disappointed.  Occasionallj^  some  even 
dare  to  come  into  Chapel  and  kneel  with  the  others.” 

The  problem  of  securing  a regular  and  proper  food  supply  has 
made  the  planting  of  a garden  one  of  the  first  cares  of  the  mission- 
aries. The  high  altitude,  the  unfamiliar  climate,  and  the  inexperience 
of  the  workers  combine  to  make  gardening  somewhat  of  an  experi- 
ment, but  the  results  are  justifying  the  effort.  The  garden  was  en- 
larged in  1905  by  the  purchase  of  two  lots  adjoining  the  mission  prop- 
erty, having  fruit  trees.  If  water  for  irrigation  can  be  supplied,  it  will 
greatly  increase  the  productiveness  of  the  whole  area.  Even  with  the 
garden  the  difficulty  of  procuring  food  has  compelled  the  purchase  of 
a small  pack  train  of  burros. 

Buildings  are  a necessity,  second  only  to  food,  but  the  native 
method  of  chopping  down  trees  and  hewing  two  planks  out  of  each 
trunk  with  a small  axe  does  not  encourage  their  erection,  so  a portable 
saw-mill  and  planing  machine  were  recently  given  by  friends  of  the 
mission  to  make  possible  the  construction  of  the  buildings  required. 

In  Xorthern  Luzon  the  missionary’s  need  for  mere  food,  shel- 
ter and  a building  in  which  to  gather  his  converts  demands  from 
him  much  phj^sical  labor.  It  also  gives  him  scope  for  all  his  mechani- 
cal skill.  Bishop  Brent,  humorously'  alluding  to  this,  wrote:  “I  am 
thinking  of  advising  the  theological  seminaries  at  home  to  require  all 
candidates  for  missionary  service  to  take  a special  course  in  practical 
mechanics,  with  special  reference  to  tangential  wheels  and  saw-mills. 
I am  taking  this  course  now.”* 

Christian  public  worship  and  a religious  home  atmosphere  have 
been  brought  into  the  Igorot  community. 

The  mission  has  begun  to  supply  a little  of  the  wholesome  home 
life  which  the  strange  dormitory  system  of  the  Igorot  has  so  nearly 
destroyed.  Realizing  the  danger  and  the  harm  of  introducing  a for- 
eign rather  than  developing  a native  type  of  Christianity,  our  mission- 
aries are  not  seeking  to  change  the  conditions  or  customs  of  Igorot 
life,  except  where  they  are  flatly  opposed  to  Christian  morality.  Con- 
cerning this  aspect  of  the  problem  and  its  solution,  the  Rev.  Mr. 
Staunton  states  in  his  report  of  work  at  Sagada,  in  1906:  ‘‘Without 
boarding  schools  for  both  boys  and  girls,  I doubt  the  possibility  of 
greatly  elevating  or  purifying  life  in  Igorot  pueblos.  Children  ought 
not  indeed  to  be  taken  out  of  their  community  for  education,  nor  to 
be  too  far  removed  from  the  life  they  will  have  to  live  after  the  school 


* For  an  account  of  the  setting  up  of  the  saw-mill  at  Fidelisan.  see  " Spirit  of  Missions.” 
October.  1906.  p.  639. 


10 


days  are  over;  but  they  must  be  taken  out  of  the  moral  and  physical 
dirt  of  their  own  houses,  and  taught  by  daily  object-lessons  if  they 
are  to  learn  what  Christian  family  life  is.  Mere  precept  or  a half 
hour’s  instruction  on  Sunday,  or  even  daily,  will  not  be  sufficient  to 
change  the  hereditary  customs  of  these  people,  which  are  extremely 
gross.  • • • Another  type  of  house,  in  which  cleanliness  and 
privacy  are  possible  must  come  into  use  in  the  pueblo  before  Christian 
teaching  will  bear  fruit  in  purity  and  innocence.  It  is  impossible,  for 
instance,  for  baptized  girls  and  boys  to  preserve  purity  if  they  go  back 
after  baptism  and  live  in  the  community  houses.  The  desire  for  a 
house  in  which  all  members  of  a single  family  may  live  together  till 
the  children  marry  and  the  parents  die  must  be  developed  in  the  chil- 
dren, and  an  object-lesson  provided  for  their  visiting  relatives  and 
friends.  Later  the  young  people  of  the  mission  school  who  marry  must 
be  encouraged  to  build  their  houses  and  live  near  enough  to  the 
Church  to  feel  its  influence  still  over  themselves  and  their  children.” 
Mr.  Staunton  is  not  speaking  from  mere  theory.  During  the  year 
1906  he  had  a school  of  110  boys  and  fifteen  of  these  lived  with  him 
and  his  wife.  Two  girls  were  also  living  in  their  house.  One  was  a 
little  girl,  a slave,  who  had  been  sold  and  resold,  and  was  finally  taken 
by  the  government  authorities  and  given  to  Mr.  Staunton,  who  is  now 
her  legal  guardian  until  she  is  twenty-one.  The  other  one  was  given 
to  Mrs.  Staunton  by  her  mother  and  was  bound  over  before  the  Judge 
of  the  United  States  until  she  is  twenty-one.  For  six  months  Mrs. 
Staunton  had  also  fourteen  little  girls  daily  in  a sewing  class. 

The  need  for  boarding  schools  appears  also  in  the  report  of  work 
in  the  Bontoc  pueblo,  with  the  additional  words:  “We  hope  before  long 
that  some  good  woman  will  come,  whose  exclusive  work  it  will  be  to 
win  her  way  and  the  mission’s  way  into  the  hearts  of  the  women  and 
girls.  We  must  pay  immediate  attention  to  that  side  of  the  work  if  we 
are  to  take  any  precautions  against  the  heart-breaking  falling  off 
among  the  boys  as  they  approach  manhood.” 

\\’ork  was  begun  at  Baguio,  Benguet,  early  in  1903.  Ten  acres 
of  land  were  bouglit  and  the  House  of  the  Resurrection  built. 

The  Philippine  Commission  has  selected  Baguio  to  be  the  summer 
capitol  of  Luzon  and  has  erected  extensive  government  buildings.  The 
development  of  better  communication  with  Manila  will  bring  in  many 
American  residents.  Early  comers  helped  to  build  the  Church  of  the 
Resurrection,  which  was  consecrated  in  Eastertide,  1904.  The  Igorots 
retired  before  the  .Americans  and  the  character  of  the  mission  work  at 
Baguio  began  to  change.  A school  was  started  by  Mr.  Staunton  three 
miles  away  among  Igorots,  at  La  Trinidad.  In  1906,  the  Rev.  Samuel 
Drury  took  charge  of  the  work  and  on  Easter  Day  a boarding  school 
for  Igorot  boys  was  opened. 

There  are  two  sorts  of  boys  under  instruction  at  our  various  mis- 
sion stations.  Some  who  show  no  special  ability  but  can  be  trained 
for  right  living  in  the  pueblos  which  will  bound  their  horizon.  Others 
with  ambition  and  a capacity  for  leadership  who  have  from  the  first 
taktn  advantage  of  the  public  school  and  of  the  missionary  instruc- 
tion, have  already  a widening  horizon  and  will  become  the  natural  lead- 
ers of  their  people  when  the  contact  between  the  white  race  and  the 
Igorot  will  present  difficulties  that  call  for  the  wisest  leadership. 

Tliese  boys  can  best  be  trained  for  this  responsibility  in  a place 
where  thej"  can  by  degrees  see  American  civilization  and  its  problems 
while  the  counsel  and  love  of  their  missionary  friend  steadies  them. 

Baguio  is  such  a place,  close  enough  to  the  Igorot  pueblos  to  allow 
pupils  to  return  during  vacations  and  far  enough  away  to  prevent  daily 
contact  with  the  degrading  customs  which  they  are  outgrowing. 

The  need  for  and  the  establishment  of  an  institution  like  the 
Easter  school  marks  a long  step  forward  in  the  Philippine  mission. 

1.  The  study  of  the  language  during  the  first  three  years  of  resi- 
dence resulted  in  a good  working  knowledge  of  it.  Parts  of  the  Eve- 
ning Prayer  were  said  daily  in  Igorot;  and  there  were  also  translations 


The  Easter 
School  at 
Eajtic 


Early  Efforts 
to  Solve  the 
Religious 
Problem 


11 


into  Igorot  of  the  Apostles’  Creed,  the  Lord’s  Prayer,  the  Ten  Com- 
mandments (shortened  and  explained),  the  services  of  Holy  Baptism, 
Holy  Matrimony,  part  of  a somewhat  extended  catechism  of  Christian 
doctrine  and  a manuscript  vocabulary  of  2,700  words. 

A small  printing  press  was  given  by  a friend  of  the  Mission  in 
1906  to  make  possible  the  creation  of  a native  literature. 

2.  Long  before  the  language  could  be  learned  or  reduced  to  writing 
the  Mission  began  to  deal  with  the  religious  needs  of  the  people. 

In  contrast  to  the  dread  of  evil  spirits  as  the  source  of  all  accident 
and  all  disease,  the  Mission  presented  the  dispensary.  The  need  for 
medical  work  would  be  amply  justified  on  grounds  of  common  human- 
ity. But  a dispensary  means  far  more  than  physical  relief  to  the 
Igorot.  Material  remedies  for  diseases  and  wounds  tend  to  prove  their 
origin  to  be  material,  and  so  to  deliver  the  native  from  the  haunting 
fear  of  the  anitos. 

When  medical  work  was  begun  at  Sagada  there  was  absolutely 
no  building  that  could  be  used  as  a dispensary,  but  the  physical  need 
and  its  spiritual  opportunity  were  evident,  iirs.  Staunton,  our  mis- 
sionary’s wife,  had  been  a traine-  nurse,  and  generously  and  bravely 
volunteered  to  add  to  her  housework  and  Church  work  this  new  burden. 
During  the  first  three  months  she  treated  more  than  three  hundred 
patients,  and  the  number  has  steadily  increased.  Hardly  a morning 
passed  that  she  did  not  find,  on  waking,  from  five  to  twenty  patients 
waiting  for  her  to  come  out.  For  the  first  six  months  this  work  was 
done  under  the  open  sky,  with  no  covering  to  protect  patient  or  nurse 
from  the  sun. 

By  the  time  the  rainy  season  came,  a bit  of  a grass  roof  was 
erected,  but  it  was  not  possible  to  build  a floor  or  walls.  A little  later, 
when  Mr.  and  Mrs.  Staunton  were  able  to  move  from  their  one-room 
grass  hut  into  slightly  larger  quarters,  they  took  the  dispensary  work 
into  the  dining  room  of  their  house.  The  cases  most  frequently  treated 
are  inflamed  eyes,  due  to  the  smoke  in  their  little  windowless  huts, 
burns,  and  all  sorts  of  wounds.  Many  of  the  latter  are  of  long  stand- 
ing, having  had  no  care  for  years,  but  they  begin  to  heal  after  they 
have  been  thoroughly  cleansed.  There  are  also  a very  great  number 
of  skin  diseases  that  simple  remedies  cure.  Patients  with  such  ail- 
ments as  these  came  daily  into  the  room  where  the  missionaries  were 
obliged  to  conduct  services,  live  and  eat.  On  three  occasions  during 
a meal  the  natives  brought  a dead  body  into  the  room  for  burial. 

Conditions  were  bettered  somewhat  in  1906,  when  the  gift  of  a 
hundred  dollars  provided  for  the  construction  of  the  roof  and  floor  of 
a dispensary  building,  which  can  be  used  during  the  dry  season.  There 
are  no  walls,  but  even  these  rough  accommodations  enabled  the  dis- 
pensary work  to  take  another  stride  forward.  (Note  6.) 

Mrs.  Staunton  writes;  “I  feel  quite  sure  that  the  medical  work 
done  among  the  people  in  Sagada  has  done  as  much  good  as  any  other 
means  employed  to  help  them.  In  treating  their  diseases  you  gain 
their  confidence  in  a way  that  is  impossible  under  any  other  circum- 
stance. 

In  1904  a prominent  medicine  woman  of  Sagada  was  much  run 
down  with  malaria  and  could  not  propitiate  the  “.^nito”  in  her  favor, 
so  in  despair  she  came  to  me.  I gave  her  medicines,  and  as  a result 
she  became  one  of  our  most  devoted  Christians  and  brings  very  many 
people  to  me  for  treatment.  Many  children  who  have  been  baptized 
first  came  to  us  to  be  treated  for  some  disease.  When  one  child  has 
been  treated  he  or  she  always  brings  another.” 

There  is  a vast  work  to  be  done  among  the  children.  Thej'  have 
all  sorts  of  children’s  diseases,  and  we  ought  to  have  on  hand  a supply 
of  malted  milk,  condensed  milk,  and  other  nourishment  for  them. 
Many  children  die  for  lack  of  proper  food.  Very  frequently  they  are 
fed  on  camotes  (sweet  potatoes)  and  green  bananas. 

“From  Bontoc  Mr.  Clapp  wrote  in  ^lajq  1904:  “The  dispensary  has 
leaped  forward  many  degrees  in  equipment,  arrangement  and  efficiency 


THE  MISSION  HOUSE  AT  SAGADA  WHERE  MR.  AND  MRS.  STAUNTON  HAVE  BEEN  LIVING 


« . 


A BONTOC  AMBULANCE  C-ARRVING  A SICK  LAD  TO  THE  MISSION  DISPENSARY 


•>  ..v’vv’ 


* »* 


C^..-S'|^ 


■ 9t 


•1.  * ' 


• ij.il" 


under  Miss  Oakes.  Some  months  the  number  of  visitors  has  been  500, 
but  they  are  always  variable  owing  to  the  weather  and  the  employ- 
ments of  the  people.  Of  course  only  a proportion  of  cases  in  the  re- 
mote towns  can  come,  to  the  dispensary  at  all.  It  seems  as  though 
the  usefulness  of  the  medical  work  was  only  limited  by  the  possibility 
of  equipment — women,  men  and -buildings,  necessary  appliances  and 
remedies.” 

There  is  need  of  a physician  and  a small  hospital  wherein  patients 
and  convalescents  can  receive  proper  nursing,  and  where  the  real  value 
of  medicine  and  surgery  can  be  fully  demonstrated. 

3.  To  the  dispensary’s  object-lesson  of  deliverance  from  the  fear 
of  the  .'\nitos,  the  missionaries  add  the  positive  element- that  completes 
the  teaching.  “The  practical  and  ready  antidote  to  this  fearsome  re- 
ligion,” Mr.  Clapp  continues,  “seems  to  be  the  whole  truth  regarding 
God’s  spiritual  world — of  God  the  Holy  Ghost,  with  His  ‘Comfort, 
life  and  fire  of  love,’  bringing  the  Lord  Jesus  to  be  powerfully  present 
in  Word  and  Sacrament,  animating  the  hearts  of  the  missionaries  and 
other  believers  with  zeal  and  wisdom  and  patience;  of  the  Holy  Angels 
of  God,  as  beneficent,  guarding,  ministering  spirits,  to  be  thought  of 
as  about  the  path  and  bed  of  the  children  of  God,  dispelling  fear  and 
gi\ing  confidence;  and  of  the  blessed  Communion  of  Saints,  the  Holy 
Souls  of  the  departed,  in  league  with,  not  arrayed  against,  the  faith- 
ful of  earth,  lifting  up  holy  hands  as  they  see  them  run  their  course 
below,  and  anxious  for  their  victory.” 

Shortly  after  Mr.  Staunton  came  to  Sagada,  Igorots  from  neigh-  First  Fruits  and 
boring  pueblos  began  to  come  to  him  for  advice,  instruction  and  later  the  Whitening 
for  ministrations.  Harvest 

From  twenty  to  forty  children,  Christian  and  pagan,  came  daily 
for  instruction.  The  first  year’s  residence  (till  October,  1905)  resulted 
in  262  baptisms  and  128  confirmations.  The  people  to  whom  the 
Mission  ministered  not  only  represented  Sagada,  but  a dozen  other 
towns.  Among  those  baptized  at  Sagada  was  the  head  priest  of 
Sapalada,  one  of  the  religious  societies  of  the  natives,  with  its  own 
priesthood  and  a ritual  slightly  tinged  by  contact  with  Christianity. 

The  services-  were  well  attended  and  many  times  congregations 
of  150  were  crowded  into  the  room  used  as  a chapel,  school  room, 
dispensary  and  living  room. 

One  result  of  the  services  at  Sagada  has  been  the  building  of 
another  church  by  the  natives  themselves.  Men  of  the  Ilocano  tribe, 
living  in  Ragnen,  two  and  a half  miles  away,  after  they  had  attended 
services  at  Sagada  for  some  time  decided  to  build  a church  for  them- 
selves. They  received  no  help  from  the  Bishop  except  the  price  of 
the  nails  and  the  wages  of  a carpenter.  So  Sagada  has  already  begun 
the  work  of  self-extension,  which  is  a final  test  of  both  parish  and 
mission  station. 

Meantime,  at  the  Bontoc  pueblo,  where  the  natives  seem  more 
savage  than  at  Sagada  and  Banguet,  a group  of  eight  promising  boys 
had  been  trained  by  the  combined  influence  of  the  public  school  and 
the  Mission.  Three  of  them  were  Ilocanos,  or  of  mixed  blood,  and 
five  were  pure  Igorots.  In  the  Spring  of  1906  they  started  on  the  trail 
to  Baguio,  there  to  be  the  nucleus  of  the  “Easter  School”  for  native 
boys.  It  speaks  well  for.  the  work  that  a new  group  of  eight  took 
their  places.  “They  showed  a zeal  in  attendance  at  instructions,” 
writes  Mr.  Clapp,  “which  sometimes  made  us  almost  ashamed  that  we 
had  something  else  to  do  and  could  not  keep  on  a continuous  session 
of  classes.  Often  an  hour  before  the  appointed  time  the  boys  would 
have  the  chairs  and  soap  boxes  all  arranged,  the  hymn  books  out  and 
the  eight  or  ten  of  them  would  be  singing  lustily  and  with  all  degrees 
of  incorrectness,  ‘Onward,  Christian  Soldiers.’  ” 

The  Rev.  Mr.  Clapp,  prospecting  in  the  neighboring  towns,  writes 
also  of  the  following  significant  experience:  “I  had  in  my  pocket  some 
copies  of  a version  of  the  Creed,  the  Lord’s  Prayer,  and  the  substance 
and  meaning  of  the  Ten  Commandments,  which,  by  dint  of  hard  labor, 

13 


TheOpportunity 


The  Kind  of 
Missionaries 
Wanted 


we  have  put  together  in  the  native  dialect.  So  when  a dozen  or  so  of 
the  chief  meh  were  squatting  around  me  smoking,  I produced  these, 
and,  having  handed  around  copies  by  way  of  compliment,  I proceeded 
to  read  and  give  such  explanation  as  I was  able  with  my  limited  knowl- 
edge of  the  language.  Attentive,  my  hearers  were,  and  appreciative, 
some  of  them  taking  up  the  theme  of  a .Commandment,  approving  and 
amplifying  in  a way  that  I could  not  always  follow  even  remotelj".  At 
last  there  was  a sober  pause,  and  then  two  of  them,  as  if  simul- 
taneously inspired,  began  a deep-toned  chant  or  recitative  in  minor 
key: 

“It  is  very  good  that 
The  Apo-Pachi  of  Bontoc 
Came,  to  Tukukan 
To  teach  the  people 
The  Commandments  of  God.” 

The  same  words  were  sung  by  both  men,  without  hesitation,  with 
slide  and  slur  and  intonation  identical,  and  with  a sincerity  of  utter- 
ance that  made  one  wonder  whether,  beyond  one’s  casual  and  common 
and  unstudied  efforts,  an  impression  may  not  after  all  be  made.” 

THE  CALL  FROM  THE  FIELD. 

“The  opportunity  is  only  limited  by  the  number  of  qualified  work- 
ers we  put  in  the  field,”  and  again  Bishop  Brent  writes:  “It  is  clear 
that,  unless  we  get  aid  soon,  our  work  is  going  to  suffer  seriously. 
Much  that  has  been  gained  will  be  lost  and  opportunities  now  open  to 
us  will  slip  away.  The  evil  forces  of  civilization  are  streaming  in.  A 
letter  just  received  from  a remote  part  of  Mindanao  says:  ‘Every  good 
white  person  who  comes  in  here  helps,  but  it  is  pitiful  to  see,  as  we  did 
this  evening,  the  native  boys  decidedly  drunk  when  they  came  to  de- 
liver messages.’  Unless  help  comes  soon,  the  chance  to  guard  a help- 
less people  from  the  vices  of  civilization  will  be  irrevocably  lost.” 

One  of  the  missionaries  writes:  “Now,  will  not  some  good,  sensi- 
ble Christian  men  and  women,  priests  and  lay-folk  volunteer  to  come 
to  this  Igorot  work?  I say  ‘good,  sensible,’  because  I am  thinking  of 
the- steady-going,  level-headed  Christian  who  has  quietly  determined 
to  live  his  life  for  God;  who  has  good  judgment  and  good  nerves,  who 
sees  the  connection  between  cause  and  effect,  who  can  get  along  with 
people  and  take  their  failings  good-naturedly,  remembering  his  own; 
who  is  able  with  unruffled  temper  to  turn  his  hand  to  man>^  different 
kinds  of  tasks,  knowing  how  to  make  an  offering  of  these  to  God  in 
the  depths  oT  his  heart.  This  is  the  type  of  w.orker  that  makes  the  best 
missionary.  And  after  one  has  actually  wrenched  one’s  self  from  home 
ties  and  has  been  in  the  larger  world  which  the  Mission  field  reveals, 
one  wonders  why  more  men  and,  women  of  this  type  do  not  offer. 
They  would  if  they  only  knew.  I w-ish  I could  so  present  the  matter 
to  their  minds  that  they  would  offer  now,  and  offer  to  come  here.” 

QUALIFIED  WORKERS  NEEDED  NOW. 

Manila: 

1 Kindergartener  for  Filipinos  at  the  S'ettlement. 

*1  Missionary  for  the  Chinese. 

Zamboanga: 

*Unmarried  man  in  priest’s  orders. 

Lay  worker  with  agricultural  or  industrial  training. 

Baguio: 

1 Industrial  teacher  for  Easter  School. 

1 Teacher  for  American  School. 

1 Matron  for  American  School. 

Quiangan: 

1 Unmarried  man  in  priest’s  orders. 


14 


Bontoc: 

*1  Unmarried  man  in  priest’s  orders. 

1 Teacher  (lady). 

Sagada: 

1 Unmarried  man  in  priest’s  orders. 

*1  Medical  missionary. 

♦1  Trained  nurse. 

THE  WORKING  FORCE,  DECEMBER,  1906. 

Rt.  Rev.  Charles  H.  Brent,  D.  D.,  Bishop  (1901). 

For  English-Speaking  People: 

Cathedral  Parish  of  St.  Mary  and  St.  John.  The  Bishop  (conse- 
crated 1901). 

Rector,  Rev.  Mercer  G.  Johnstone  (1903). 

For  Filipinos: 

Church  Settlement  House:  Deaconess  ^I.  Routledge  (1904),  Miss 
Patterson. 

Dispensarj'  and  Hospital  of  St.  Luke  the  Beloved  Physician:  Dr. 
C.  Radcliff  Johnson  (1903),  ^liss  Ellen  T.  Hicks  (1905),  Miss 
Mary  Humphrey  (1905). 

St.  Luke’s  Chapel: 

For  Chinese: 

St.  Stephen’s  Cathedral  Mission:  Rev.  Hobart  E.  Studley  (1902). 
School  for  Chinese:  Rev.  Hobart  E.  Studley  (1906),  and  Mr.  Yin 
Soat-Hong  (1%6). 

For  English-Speaking  People: 

Mission  of  the  Holy  Trinitj’^:  Rev.  Richard  E.  Armstrong  (1905L 
For  English-Spedking  People  and  for  Igorots: 

Church  of  the  Resurrection,  House  of  the  Resurrection,  and 
Easter  School  for  Igorot  Boys:  Rev.  Samuel  S.  Drury  (1905). 

For  Igorots: 

All  Saints’  Mission:  Rev.  W.  C.  Clapp  (1901),  Rev.  Irving  Spencer 
. (1901),  J.  H.  T.  Mackenzie  (1904). 

House  of  St.  Mary  and  St.  Martha:  Miss  Margaret  P.  Waterman 
(1902). 

Dispensary:  Miss  Edith  B.  Oakes  (1903),  nurse  in  charge. 

Mission  Church  of  St.  Mary  the  Virgin:  Rev.  John  A.  Staunton, 
Jr.  (1901). 

Dispensary:  Mrs.  John  A.  Staunton,  Jr.,  nurse  in  charge  (vol- 
unteer). 

Mission  Church  in  Bagnen:  Rev.  John  A.  Staunton,  Jr.  (1901). 
Chaplain  Henry  Sv.-ift.  13th  Infantry,  U.  S.  A. 

Rev.  Percj’  Graham,  of  British  and  Foreign  Bible  Society. 
Candidate  for  Holy  Orders.  George  C.  Bartter  (1906). 

Recently  arrived,  Mrs.  Anne  Hargreaves  (19061. 

Other  Army  and  Navy  chaplains  not  canonically  resident  in  the 
Philippines  give  voluntary  assistance. 

NOTES  ON  OUR  PHILIPPINE  MISSION,  1906. 

By  the  transfer  of  Miss  Waterman  to  Bontoc,  the  Settlement  lost 
the  last  of  the  original  corps  of  workers  except  Dr.  Johnson.  The 
three  new  recruits,  under  the  handicap  of  strange  conditions,  lan- 
guage and  people,  have  done  well.  The  rented  house  could  be  bought 
for  $10,000,  and  its  purchase  would  be  economy.  A building  which 


Manila,  Luzon 


Zamboangfo, 

Mindanao 

Baguio, 

Benguet 

Bontoc, 

Lepanto -Bontoc 


Sagada, 
Lqjanto- Bontoc 

Bagnen, 

Lepanto-Bontoc 

Unassigned 


Note  I. 


Financial  support  for  these  workers  has  been  voted  by  the  Board  of  Missions. 

15 


could  be  used  for  a play  room  or  gymnasium  during  the  rainy  season 
would  release  the  children  from  the  overcrowded  nipa  shacks  and  be 
the  means  of  reaching  their  souls  as  well  as  their  bodies. 

Medical  work  should  centre  about  a hospital  rather  than  about  a 
dispensary,  as  is  the  case  at  present.  Eight  beds  in  a vacant  room,  so 
connected  with  the  living  apartments  of  our  women  workers  as  to 
limit  its  patients  to  women  and  children,  represent  a plucky  effort  to 
“make  bricks  without  straw.”  A supply  of  straw  ought  to  be  pro- 
vided. Progress  has  been  made  in  the  fund  for  a Church  Hospital  for 
Manila.  A suitable  one  would  cost  about  $2,500.  A house  for  a med- 
ical missionary  is  also  needed  and  would  cost  $4,000. 

Note  2.  The  English-speaking  population  of  Manila  is,  under  present  con- 
ditions, constantly  changing.  Four  hundred  names  appeared  on  the 
Parish  list  of  the  Cathedral.  Of  these  one  hundred  and  seventy  have 
been  struck  off  on  account  of  removals.  This  condition  makes  the 
work  of  the  Rector  more  difficult  and  statistics  less  striking  than 
under  more  usual  conditions,  but  it  does  not  lessen  the  value  of  the 
parish.  The  worth  of  Manila  Bay  is  not  measured  by  the  number  of 
ships  remaining  in  it  for  long  periods,  but  by  the  number  of  ships 
which  find  safe  harbor  when  and  where  they  need  it.  The  Cathedral 
statistics  for  the  year  are:  Baptisms,  13;  Confirmations,  3;  received 
from  Rome,  1;  Marriages,  39  (of  which  15  were  natives  and  Chinese); 
Burials,  7;  Sick  Calls,  150.  The  Columbia  Club  has  its  quarters  in  the 
Cathedral  House,  discountenances  gambling,  and  stands  for  healthy 
recreation  of  mind  and  body.  A membership  of  300  men,  and  the  fact 
that  it  has  been  self-supporting  from  the  beginning,  are  sufficient 
evidence  of  its  usefulness. 

The  first  service  in  the  Cathedral  (Evensong  and  Baptism)  was 
held  October  28,  and  the  completion  of  the  building  is  close  at  hand. 

Note  3.  Work  among  English-speaking  people  outside  of  Manila  was  car- 
ried on  mainly  at  Zamboanga,  Camp  Jossman  Caloocan,  Camp  Wal- 
lace, Pumping  Station,  Maraquena,  San  Mateo,  Baguio,  Cavite.  This 
has  been  largely  the  work  of  United  States  chaplains,  who  are  Church- 
men, and  therefore  to  that  extent,  of  a general  religious  character. 
An  unmarried  man  in  priest’s  orders  and  a lay  worker  with  industrial 
or  agricultural  training  are  needed  for  Zamboanga. 

Note  4.  There  are  local  branches  of  the  Women’s  Auxiliary  at  Manila, 
Camp  Jossman,  and  at  Zamboanga.  Through  the  work  of  these 
branches,  altar  linen,  vestments,  etc.,  have  been  made  for  Churches  in 
the  Philippines.  House  furniture-  was  supplied  in  one  instance,  a 
club  room  for  enlisted  men  at  Zamboanga  was  built  and  equipped, 
gifts  were  made  to  various  local  funds,  and  also  to  the  United  Offering. 

Note  5.  The  Chinese  congregation  has  begun  to  contribute  to  Church  ob- 
jects— and  a very  considerable  gift  in  the  nature  of  a thank  offering 
was  made  by  one  rnan,  whose  wife  had  been  nursed  through  typhoid 
at  the  Settlement  House  and  had  recovered.  There  is  much  enthusi- 
asm among  communicants  and  others  for  the  spread  of  Christian 
truth.  The  work  needs  $2,000  to  complete  the  fund  for  a church, 
$4,000  for  a house  for  an  additional  missionary,  and,  most  of  all,  the 
missionary  himself. 

Note  6.  At  Sagada  the  dispensary  work  is  closed  owing  to  Mrs,  Staunton's  tem- 
porary retirement  to  regain  her  health.  Mr.  Staunton  remains,  unable  to  take 
his  furlough. 

When  buildings  and  other  equipment  are  inadequate,  workers  break  down 
and  their  work  stops.  A house  for  native  girls  and  women  workers  and  a 
house  for  a medical  missionary  (physician)  would  cost  ^1,500  each;  $350 
would  build  a house  for  native  worker  and  $500  would  complete  the  church. 
When  reinforcements  are  slow  in  coming  in,  missionary  opportunities  become 
the  missionary’s  aggravation.  (Workers  needed  at  Sagada  are  a single  man 
in  priest’s  orders,  a medical  missionary  and  a trained  nurse. ) 

Recently  a vacancy  at  Bontoc  had  to  be  filled  by  recalling  a man  from 
Zamboanga,  and  delayed  the  beginning  of  work  among  the  Moros  there.  A 
lady  teacher  and  a man  in  priest’s  orders  are  needed. 

Iff 


THE  WOLFER  PRESS 
NEW  YORK 


